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V 


SERMONS, 


EVANGELICAL,    DOCTRINAL- 


PRACTICAi. 


BY  KUHU  THAYER,  D.  O. 
Late  Pastor  of  the  First  Church  in  Eias;.ston,  iV.  H. 


BXETER  : 

Printed  by  C.  Nokris  &  Co. 
1813 


Ki 


NEW-HAMPSHIRE  DISTRICT,  ss. 

BE  IT  REMEMBERED,  that  on  this  Fifteenth  day  of  February  in 
the  Thirty-seventh  year  of  the  Independence  of  the  United  States  of 
America — 

HANNAH  THAYER,  of  said  District,  widow  of  the  late  Dr.  Thayer, 
ofKingsion,  in  said  District,  hath  deposited  in  this  office  the  title  of  a 
Book,  the  right  whereof  she  claims  as  Proprietress,  in  tlie  following  wo!  ds, 
to  wit...."  Sermons,  Evangelical,  Dcctiinal,  aiid  Practical,  by  ELIHU 
"  THAYER,  D.  D.  late  Pastor  of  the  First  Church  in  Kingston,  N.  H." 

In  conformity  to  the  Act  of  the  Congress  of  tlie  United  States,  enti- 
tied  "  An  Act  for  the  encouragement  of  le.nrning,  by  sc  curing  copies  of 
Maps,  Charts  raid  other  books,  to  the  Authors  and  P.' oprieiors  theiein 
mentioned."  And  also  "  An  Act  for  the  encoui-agement  of  learning,  by 
securing  copies  of  Maps,  Charts  and  other  Bocks  to  th*  Authors  and  Pro- 
prietors therein  m.entioned,  and  extending  the  benefit  thereof  to  the  art« 
of  desigTiing,  engraving  and  etching  historical  and  otlier  prints. 

R.  CUTTS  SHANNON, 

Clerk  of  New-Hampshire  District. 

A  true  copy  of  Record. 
Attest....R.  CUTTS  SHANNON,  Clerk. 


CONTENTS. 


SERMON  I. 


ON    CREATION. 


Psalm.  <ix.  1. — The  heavens  declare  the  glory  of  God  ;  and  the  f!r- 
oiameoi  shovretb  bis  handy  work.  ....         Page  1 


SERMON  II. 


ON   SINFUL    HABITS. 

Jer.  xiil.  23. — Can  the  Ethiopian  change  his  skin,  or  the  leopard  his 
spots  ?  then  may  ye  also  do  good  who  are  accustomed  to  do  eril.  19 


SERMON  III. 

ON    HYPOCRISY. 

Job,  xiyij.  10. — Will  he  always  call  upon  God  ?        .        ,        .37 

SERMON  IV. 

god's  regard  to  the  righteous. 

Gen.  xviii.  32.— And  he  said,  Oh,  let  not  the  Lord  be  angry ;  and 
I  will  spp ak  but  this  once.  Perad venture  ten  shall  be  found  there; 
and  he  said,  i  will  not  destroy  it  fer  ten's  $ake.      ...        51 


CONTENTS. 
SERMON  V. 

TOUTH    ADDRESSED. 


Psalm,  cxix.  9. — Wherewithal  shall  a  young  man  cleanse  his  way  ? 
By  taking  heed  thereto  according  to  thy  word.       ...         67 


SERMON  VI. 


INCONSISTENCY    OF    SINNERS. 


Luke,  vii.  33,  34. — For  John  the  baptist  came  neither  eating  bread, 
nor  drinking  wine  ;  and  ye  say,  He  hath  a  devil.  The  Son  of  man 
is  come  eating  and  drinking  ;  and  ye  say.  Behold  a  gluttonous 
man,  and  a  wine  bibber,  a  friend  of  publicans  and  sinners.  86 


SERMON  VII. 


ON    THE    LOVE    OF    IDOLS. 


1  Sam.  v.  7. — And  when  the  men  of  Ashdod  saw  that  it  was  so, 
they  said,  The  ark  of  the  God  of  Israel  shall  not  abide  with  us ; 
for  his  ricind  is  sore  upon  us,  and  upon  Dagon  our  God.  .        101 


SERMON  Vlit. 


ON    POVERTY    OF    SPIRIT. 


Matthew,  v.  3. — ^Blessed  are  the  poor  in  spirit,  for  their's  is  the 
kingdom  of  heaven.  .  .  .  .  •  H" 


SERMON  IX. 


THE    GOSPEL    RECEIVED    IN    VAIN. 

2  CoR.  vi.  1. — We  then  as  workers  together  with  him,  beseech  you 
also,  that  ye  receive  not  the  grace  of  God  in  vain.  .  13* 


-     CONTENTS.  V 

SERMON  X. 

ON    THE    BIRTH    OF    CHRIST. 

LuKK,  ii.  10. — Behold  I  bring  you  good  tldingsof  great  joy.  1.50 

SERMON  XI. 

CONVEBSION    JOYFUL. 

Acts,  viii.  8. — And  there  was  great  joy  in  that  city.  .  IGG 

SERMON  XII. 

GOD    HAS    NO    DELIGHT    IN    THE    DEATH    OF    SINNERS. 


EzEKiEL,  xxxiii.  11. — Say  unto  them,  As  I  live,  saith  the  Lord  God, 
I  have  no  pleasure  ia  the  death  of  tlie  wicked  ;  but  that  the 
wicked  turn  Irom  his  way  and  live.  .  .  .  180 


SERMON  XIII. 


SEVEN    ABOMINATIONS. 


I'aovERBS,  vi,  16,  17,  18, 19. — These  six  things  doth  the  Lord  hate  ; 
yea,  seven  are  an  abomination  unto  him  ;  a  proud  look,  a  lying 

^  tongue,  and  hands  that  shed  innocent  blood  ;  a  heart  that  devi- 
seth  wicked  imaginations ;  feet  that  be  swift  ia  running  to  mis- 
chief; a  false  witness  that  speaketh  lies,  and  him  that  soweth 
discord  among  brethren.  .  .  .  .  196 


SERMON  XIV. 

THE  DANGER  OF  THE  UNGODLY. 

Psalm,  kxiii.  18.— Surely  thou  didst  set  them  in  slippery  places.     216 


CONTENTS. 
SERMON  XV. 

A    FAMINE    OF    THE    WORD. 


Amos,  viii.  11. — BohoW  the  days  come,  saith  the  Lord  God,  that  I 
iviH  sf^nl  a  famine  in  t!ic  land,  not  a  faniine  of  bread,  nor  a 
trirst  for  water,  but  of  hearing  the  words  of  the  Lord.  .  232 


SERMON  XVI. 


A    FAMINE    OF    THE    WORD. 


(The  subject  continued.) 


Amok.  viii.  11. — Behold,  the  days  come,  saith  the  Lord  God,  that  I 
^vii:  send  a  Ivirnine  in  ti:e  land,  not  a  famine  of  bread,  nor  a 
("iirit  for  water,  but  of  hearing  the  words  of  the  Lord.  .  248 


SERMON  XVIL 

A    NEW    year's    sermon. 


Hee.x.  3. — But  in  those  sacrifices  there  is  a  remembrance  again 
ma'.ie  of  sins  every  year.  ....  268 


SERMON  XVIII. 


on  the  day  of  judgment. 


Cor.  t.  10. — For  we  must  all  appear  before  the  Judtrment  seat  of 
Christ,  that  every  one  may  receive  the  things  done  in  his  body, 
acrording  to  v,'hat  he  hath  done,  whether  it  be  good,  or  bad.        286 


CONTENTS. 
SERMON  XIX. 

ON    REPENTANCE. 


Mark,  ti.  12, — And  they  went  out,  and  preached  that  men  should 
repent.  .  ,  .  .  .  304 


SERMON  XX. 


ON    HUMILITY. 


IsAiAR,  Ti.  5. — Then  said  I,  wo  is  me  !  for  I  am  undone  ;  bccaustf 
I  am  a  man  of  uncl<"an  lips,  and  1  dwell  iu  the  midst  of  a  p'^opll 
of  unclean  lips ;  for  mine  eyes  have  seen  the  King,  the  Lord  of 
Hosts.  .......  3i: 


^SERMON  XXI. 


ON    THE    LORD  S    SUPPER. 

Luke,  xxii.  19. — This  do  in  remembrance  of  me. 
SERMON  XXII. 

THE    BLESSEDNESS    OF    DYING    IN    THE    LORD. 


ReV.  xiv.  13. — And  I  heard  a  voice  from  heaven,  saying  unto  me, 
Write,  Blessed  are  the  dead  who  die  in  the  Lord.  .         .         352 


9f 


J' 


SERMON   I. 


ON  CREATION. 


PSALM,    xix.     1. 

The  heavens  declare  the  glory  of  God  ;  and  the  firma- 
ment showeth  his  handy  work. 

X  H  E  honour  and  happiness  of  a  creature  consist  in 
the  knowledge  and  enjoyment  of  God.  But  notwith- 
standing this,  great  ignorance  of  God  has  prevailed  in 
all  ages  among  mankind.  In  some  ages,  and  among 
some  nations,  this  ditrkness  has  been  great  indeed; 
almost  without  a  ray  of  divine  light.  Such  is  the 
blindness  of  the  human  mind,  and  such  the  wicked- 
ness of  the  heart,  that  some  in  every  age  have  denied 
the  being  of  God.  Otliers  who  have  ackno^^'ledged 
his  existence,  have  }'et  been  in  a  state  of  doubt  and 
uncertainty  respecting  his  natural  and  moral  perfections. 
Various  have  been  the  opinions  of  the  heathen,  who 
have  acknowledged  a  Deity,  respecting  his  character, 
which  divershy  of  opinion  has  given  birth  to  as  many 
schemes  of  religion.  For  every  sect  will  form  a  system 
of  religious  service  conformable  to  their  views  of  the 

2 


2  On  Creation, 

divine  character.      Hence  "  every  one  will,"  as  the 
prophet  remarks,   "walk  in  the  way  of  his  God." 
For  the  design  of  all  kinds  of  religion  is  to  please  God 
and  find  acceptance  with  him.     Should  we  look  into 
the  more  enlightened  pa^ts  of  the  world,  we  shall  find, 
in  every  period  of  time,  that  mankind  have  embraced 
notions  of  the  Deity,  extremely  diverse  from  each  oth- 
er.    This  diversity  of  opinion,  on  a  subject  so  all-im- 
portant, proves  a  deficiency  some  where;  for  either 
mankind  have  not  sufficient  evidence  of  the  being  and 
perfections  of  God,  or  they  have  been,  and  still  are 
criminally  inattentive  to   the  evidence,   which  is  ex- 
hibited before  them.     God  requires  mankind  to  know 
and  love  him ;  and  considers  ignorance  of  himself  a 
great  sin.      But  according  to  all  our  natural  notions 
of  equity,  that  is  an  unreasonable  law,  which  requires 
love  to  a  being  we  do  not  know,  and  at  the  same  time 
are  destitute  of  those  means  of  information,  which  are 
absolutely  necessary  to  form  just  conceptions  of  him. 
But  where  there  is  full  and  abundant  evidence  of  any 
truth  constantly  held  up  before  our  eyes,  particularly 
of  the  being  of  God,  our  reason  and  conscience  must 
condemn  us  for  not  knowing  and  loving  him.     The 
apostle  has  given  a  divine  sanction  to  this  sentiment 
in  these  words,  "  For  the  invisible  things  of  him,  from 
the  creation  of  the  world,  are  clearly  seen,  being  un- 
derstood by  the  things  which  are  made,  even  his  eter- 
nal power  and  Godhead,  so  that  they,  (that  is  the  heath- 
en) cire  without  excuse," — Truly  without  excuse  "  in 
changing  the  glory  of  the  incorruptible  God  into  im- 
ages like   unto  corruptible  man,  and  to   birds,  and 


On  Creation.  3 

fourfooted  beasts,  and  creeping  things."  The  Psalm- 
ist had  the  same  sense  of  this  matter.  "  The  heavens 
declare  the  glor}'^  of  God,  and  the  firmament  showeth 
his  handy  work."  On  this  very  principle  it  is,  that 
tlie  apostle  condenms  the  heathen  world  for  their  idol- 
atry, because  the  visible  creation,  the  sun,  moon,  and 
stars,  and  indeed  every  object  they  beheld,  were  dis- 
plays of  Almighty  power — of  infinite  wisdom  and 
goodness. 

DOCTRLYE. 

The  visible  heavens  afford  abundant  evidence  of 
the  being  and  glory  of  God. 

My  design  is  to  show  how  the  heavens  declare  the 
being  and  glory  of  God,  after  having  shown  what  is 
here  meant  by  heavens,  and  what  by  glory.  By  the 
word  heavens,  we  are  to  understand  that  vast  expanse 
in  which  the  sun,  moon  and  stars  are  disposed ;  and 
the  word  heavens  is  often  used  to  denote  space  and 
the  objects  with  which  it  is  replenished.  These  objects 
"  declare  the  glory  of  God."  They  exhibit  his  glory 
to  the  inhabitants  of  this  earth.  This  is  the  meaning 
of  the  inspired  author  of  the  text,  for  he  adds,  "  day 
unto  day  uttereth  speech,  and  night  unto  night  show- 
eth knowledge  ;  there  is  no  speech  nor  language  M'here 
their  voice  is  not  heard."  That  is,  the  firmament 
with  its  shining  furniture  of  suns  and  stai-s. — These 
are  eloquent  preachers  of  the  being  and  perfections  of 
God.  But  this  cannot  be  said  of  the  heaven  of  heavens, 
the  presence  chamber  of  God  and  glorified  saints,  for 
these  are  seen  only  with  an  eye  of  faith,  through  the 
medium  of  revelation.     It  is  the  visible  heavens  which 


4  On  Creation. 

declare  the  glory  of  God.  And  if  they  manifest  the 
glor}^  of  God,  they  of  consequence  manifest  his  being. 
For  a  manifestation  of  his  being  is  necessarily  implied 
in  a  manifestation  of  his  glory.  By  the  glory  of  God 
is  meant  his  wisdom,  poVer,  and  goodness.  These  per- 
fections  constitute  the  glory  of  the  divine  nature. 

1.  The  being  of  God  is  manifested  by  the  visible 
creation.  These  glorious  works  discover  to  the  eye 
of  reason  the  existence  of  their  great  original.  It  is  by 
the  eye  of  reason,  that  God  is  seen  and  acknowledged 
tlii-ough  the  medium  of  his  works.  The  existence  of 
the  sun,  moon  and  stars  proves  the  existence  of  a  God  ; 
for  it  is  a  plain  dictate  of  reason,  that  visible  things 
ai*e  not  self-existent,  but  depend  on  something  with- 
out themselves  for  their  being.  The  visible  creation 
is  evidently  destitute  of  the  essential  properties  of  eter- 
nal self-existence.  It  is  evidently  mutable,  and  all 
mutable  being  is  limited,  and  has  a  cause  for  its  ex- 
istence and  change.  Independent  jpxistence,  is  un- 
changeable existence.  But  we  have  the  fullest  evidence 
with  respect  to  ourselves,  and  every  thing  about  us, 
that  both  we  and  they  are  dependent.  It  is  as  evident 
as  it  can  be,  that  some  Almighty  being  has  existed 
-  from  eternity,  who  gave  existence  to  the  visible  crea- 
tion, the  order  and  harmony  of  whose  parts  exhibit  his 
wisdom.  Indeed  nothing  is  more  plain,  that  no  being, 
creature  or  thing  can  be  the  author  of  its  own  existence, 
but  must  be  either  the  effect,  the  production  of  some 
other  being,  or  is  itself  self-existent.  There  is  evi- 
dence, which  is  convincing  to  a  thinking  mind,  that 
no  visible  object,  whether  animate  or  inanimate,  is 


On  Creation,  5 

self-existent.  And  therefore  every  visible  object  leads- 
the  mind  to  an  invisible,  independent,  self-existent 
God.     I  would  observe 

2.  That  not  only  the  being,  but  the  glorious  per- 
fections of  God  arc  declared  by  the  visible  heavens. 
"  They  show  his  handy  work."  The  sun,  moon,  and 
stars  exhibit  to  intelligent  creatures,  the  wisdom, 
power,  and  goodness  of  God,  and  the  vast  expanse,  in 
which  they  are  disposed  and  arranged  like  gems, 
his  handy  work — work  which  God  performs  without 
study,  as  man  performs  his  daily  business,  of  which 
he  has  perfect  knowledge.  But  how  do  the  heavens 
declare  the  glory  of  God,  or  manifest  his  wisdom, 
power  and  goodness,  which  are  his  glory  ? — I  answer, 
by  their  magnitude,  their  immense  distances,  their  reg- 
ularity and  mutual  harmony.  They  are  all  striking 
manifestations  of  these  perfections,  in  the  same  way 
as  the  magnificence  and  richness  of  a  building  discov- 
er the  wisdom,  and  ability  of  the  builder,  who  furnish- 
es materials,  and  defrays  the  expense  of  the  "whole. 
As  the  beautiful  symmetr}^  and  exact  proportions  of 
all  the  parts  of  a  curious  machine  display  the  wisdom 
of  the  contriver,  so  do  the  heavens  declare  the  glory 
of  God.  When  we  see  a  complicated,  curious  ma- 
chine adapted  to  some  useful  purpose,  we  admire  the 
wisdom  of  the  contriver.  We  judge  of  his  skill  by 
his  work.  When  we  see  a  stately  edifice  rising  un- 
der the  hands  of  many  workmen,  on  -which  great  sums 
have  been,  and  must  be  expended,  we  very  naturally 
infer  the  opulence  of  the  owner.  We  also  judge  of 
the  opulence  of  a  prince,  by  the  number,  and  magnifi- 


6  On  Creation. 

cence  of  his  cities,  and  the  multitude  of  his  people. 
But  what  is  all  the  glory  and  pomp  of  this  world,  dis- 
played in  the  magnificence  of  princes,  compared  with 
the  riches  and  glory  of  God,  displayed  in  creation? 
What  is  the  skill  of  the  most  ingenious  man,  com- 
pared with  the  wisdom  of  God,  displayed  in  the  laws 
by  which  all  its  parts  and  revolutions  are  governed? 
**  When  Iconsider  thy  heavens,"  saith  thepious,  contem- 
plative  psalmist,  "  the  sun,  moon  and  stars,  which  thou 
hast  ordained  :"  what  is  man  !  When  we  consider  the 
magnitude,  the  rapid,  yet  regular  motions,  and  im- 
mense distances  of  the  heavenly  bodies — all  the  handy 
work  of  God — all  constantly  preserved  by  him,  and 
their  various  revolutions  adjusted  by  him  with  the 
greatest  exactness,  continuing  from  age  to  age,  with- 
out the  least  discord  ;  how  are  we  amazed  at  his  wis- 
dom and  power !  Compared  with  these,  what  is  man 
with  all  his  affected  greatness  and  wisdom !  How  do 
the  riches,  the  pomp  and  splendour  of  princes  vanish 
from  our  sight  in  the  surprising  contrast ! — The  im- 
mense distances  of  the  fixed  stars  from  our  earth,  and 
from  one  another,  says  an  ingenious  writer,*  is  of  all 
considerations  the  most  proper  for  raising  oiir  ideas  of 
the  works  of  God.  Indeed  who  can  behold  the  sun, 
which  is  the  centre  of  our  system,  and  consider  his 
bulk,  which  must  be  at  least  a  million  times  larger  than 
the  earth  on  Avhich  we  live ;  and  reflect  on  the  benefi- 
cial influence  of  his  rays,  though  placed,  according  to 
modern  discoveries,  more  than  ninety  millions  of  miles 
from  him ;  at  the  same  time  affording  sufiicient  light 
and  heat  to  the  other  planets  of  this  system,  though 

*  Ferguson,  from  whom  several  passages  in  this  discourse  are  borrowed. 


On  Creation.  -^  ''     tf 

some  of  them  are  ten  times  further  from  him  than  the 
earth — I  say  when  we  reflect  on  this,  what  an  exahed 
idea  does  it  give  us  of  the  majesty,  power,  and  wis- 
dom of  God !  But  notwithstanding  the  vast  extent  of 
the  earth's  orbit  round  the  sun,  which  according  to  the 
most  correct  calculation  is  more  than  one  hundred  and 
eighty  millions  of  miles,  yet  the  distance  of  a  fixed 
star  is  not  sensibly  affected  by  it ;  that  is,  the  earth  is 
really  in  one  part  of  her  orbit,  one  hundred  and  eighty 
millions  of  miles  nigher  to  this  fixed  star,  than  in 
another  part,  yet  the  star  appears  no  larger. — Mathe- 
maticians have  computed  the  distance  of  the  nearest 
fixed  star  to  be  so  great,  that  a  cannon  ball  flying  with 
its  usual  velocity  would  not  reach  it  in  seven  hundred 
thousand  years.  Should  it  be  asked,  how  can  we  dis- 
cover the  distances  of  the  heavenly  bodies  ?  I  answer, 
upon  the  same  principles,  that  a  person  but  moderately 
acquainted  with  figures,  can  measure  the  height  of  a 
steeple,  or  the  distance  of  any  inaccessible  object. 
Nor  can  that  be  justly  esteemed  vain  philosophy  which 
tends  to  exalt  our  views  of  the  wisdom,  and  works  of 
God. 

The  fixed  stars  being  at  such  immense  distances 
from  the  sun,  cannot  be  supposed  to  receive  so  strong 
a  light  as  they  seem  to  have,  nor  any  brightness  suflli- 
cient  to  make  them  visible  to  us ;  they  must  therefore 
shine  with  their  own  unborrowed  lustre,  as  the  sun 
does ;  and  as  each  star  is  confined  to  a  paiticular  part 
of  space,  it  is  reasonable  to  conclude  they  arc  of  the 
siime  nature  with  the  sun.  It  can  hardly  be  thought 
probable  that  the  Almighty,  who  always  acts  ^ith  infi- 


8_iK.  On  Creation, 


mh. 


nite  wisdom,  should  create  so  many  glorious  suns,  fit 
for  so  many  important  purposes,  placed  at  such  dis- 
tances from  each  other,  merely  to  give  a  faint  glimmer- 
ing light  to  the  inliabitants  of  this  globe ;  especially 
since  there  are  many  more  stars,  which  require  the  as- 
sistance of  glasses  to  discover  them,  than  are  visible  to 
the  naked  eye.  Though  it  must  be  confessed,  that  it 
M^ould  not  become  us  to  conclude  they  were  made  in 
vain,  even  on  the  supposition,  they  m  ere  designed  for 
the  benefit  of  this  earth  only.  "  For  it  is  evidently 
worthy  of  God,  (as  one  remarks)  that  he  should,  as  it 
were,  take  state  upon  himself  in  his  appearance  upon 
a  theatre  where  such  great  and  marvellous  designs  are 
canying  on,  as  are  transacting  in  our  world ;  and  where 
the  principal  character  in  the  grand  drama  is  no  less 
than  the  Son  of  God.  It  would  seem  proper  and  suit- 
able to  his  dignity,  that  the  scene  should  be  hung  with 
symbols  and  ensigns  of  majesty  fitted  to  awaken  the 
respectful  awe,  and  engage  the  solemn  attention  of  the 
spectators  of  so  sublime  and  noble  an  action."  But 
since  this  design  is  perfectly  consistent  with  the  sup- 
position, that  the  fixed  stars  are  the  centres  of  as  many 
systems,  and  that  they  communicate  light  and  heat  to 
innumerable  rational  creatures,  it  seems  most  natural 
to  consider  them  in  this  light.  And  upon  this  position, 
instead  of  one  sun,  and  one  world  only  in  the  universe, 
we  are  presented  with  such  numbers  of  suns,  worlds 
and  systems,  disposed  through  boundless  space,  that 
should  our  sun  with  all  the  planets  belonging  to  him, 
be  annihilated,  they  would  be  no  more  missed  by  an 
eye  that  could  take  in  the  whole  creation,  than  a  grain 


On  Creation.  9 

of  sand  from  the  sea  shore.      Though  the  most  dis- 
tant of  our  planets,  in  its  revolution  round  the  sun, 
forms  a  circle  of  more  than  four  thousand  millions  of 
mileS  in  circumference,  and  some  of  our  comets,  says 
our  author,  make  excursions  of  many  millions  of  miles 
beyond  the  limits  of  these  planets,  and  yet  at  that 
amazing  distance,  they  are  incomparably  nigher  the 
sun  than  to  any  of  the  fixed  stars,  as  they  do  not  get 
beyond  the  commanding  influence  of  the  sun's  attrac- 
tion.    From  what  we  know  of  our  system,  it  is  reason- 
able to  suppose,   that  others  are   contrived  with  equal 
wisdom,  situated  and  accommodated  for  rational  in- 
habitants.    And  as  there  is  reason  to  conclude,  that 
the  fixed  stars  are  prodigious  globes  of  fire  like  our 
sun,  and  at  immense  distances  fi-om  ore  another,  as 
well  as  from  us,  it  is  reasonable  to  conclude,  they  were 
made  for  the  same  purposes,  each  to  bestow  light, 
heat  and  vegetation  on  a  certain  number  of  inhabited 
worlds  which  surround  them.   What  an  amazing  con- 
ception  does  this  view  give  us  of  the  works  of  God ! 
Thousands  and  thousands  of  suns,  arranged  above  and 
beneath  us,  at  inconceivable  distances  from  each  other, 
attended  by  ten  thousand  times  ten  thousand  worlds, 
all  in  rapid  motion,  yet  calm,  regular  and  harmonious, 
invariably  keeping  the  paths  prescribed  them,  and  these 
worlds  peopled  with  myriads  of  intelligent  creatures 
capable  of  progressive  and  endless  happiness  !  And  if 
such  wisdom,  power  and  goodness  are  displayed  in 
the  material  creation,  which  is  the  least  considerable 
part  of  the  universe— If  these  things  be  his  handy 
work— if  these  be  but  an  inconsiderable  part  of  his 
3 


10  On  Creation. 

ways,  how  great  are  his  designs,  and  how  mighty  are 
his  wonders  ! — And  O  how  great  and  glorious  must 
He  be,  who  made  and  governs  the  whole  ! — How  infi- 
nitely great  is  that  being  whom  the  heaven  of  heftvens 
cannot  contain !  How  vast  his  power  who  created  these 
glorious  luminariesj  and  all  their  attendant  worlds  with 
his  word !  How  boundless  his  essence,  whose  right 
hand  meted  out  the  heavens  !  And  how  great  that 
power  which  governs  them  with  a  nod  1  How  immac- 
ulate is  his  purity,  in  whose  sight,  even  the  clear  shin- 
ing heavens  are  not  clean !  And  who  can  doubt  his 
infinite  goodness,  who  animates  and  cherishes,  as  well 
as  supports  such  worlds  of  intelligent  beings !  Who 
can  consider  the  heavens  in  this  instructive  point  of 
view,  as  the  work  of  his  fingers,  (as  the  pious  psalmist 
expresses  it)  the  moon  and  stars  which  he  has  ordain- 
ed— and  contemplate  the  vast  extent,  and  harmony 
which  pervades  the  whole,  and  not  adopt  the  language 
of  the  text,  and  devoutly  acknowledge,  "  that  the 
heavens  declare  the  glory  of  God  ? — Who  can  con- 
template himself,  and  all  things  around  him,  and  yet 
pronounce  them  self-existent  and  eternal  ?  Who  can 
contemplate  the  order  and  harmony  of  the  natural  sys- 
tem, and  pronounce  it  the  effect  of  blind  chance,  or 
undesigning  accident  ?  Who  can  look  on  creation 
with  the  contemplative  eye  of  reason,  and  not  see  the 
signatures  of  intelligence  impressed  on  every  part? 
What  mind  can  survey  this  vastly  complicated  system, 
and  bound  his  thoughts  by  any  thing  short  of  an  infi- 
nitely wise  original  ?  And  further,  who  can  believe 
the  existence  of  an  independent  God,  and  who  of  con- 


On  Creation.  11 

sequence  cannot  be  tempted  to  do  wrong,  cither  from 
within  or  from  without  himself,  and  yet  hesitate  with 
respect  to  his  infinite  holiness  ?  And  is  this  the  God 
who  reigns  in  heaven,  and  doth  his  will  among  the  in- 
habitants of  this  earth  ?  This  is  He  to  whom  the  whole 
creation  leads  the  reflecting  mind.  Why  then  do 
men  who  behold  his  work,  object  against  an  unreserv- 
ed, unconditional  submission  to  his  will  ? 

IMPROVEMENT. 

1.  How  abundant  is  the  evidence  of  divine  exis- 
tence. Every  object  which  we  see  on  the  earth  ;  each 
of  those  shining  wonders,  which  the  night  reveals  to 
our  eyes,  is  a  witness  for  God.  Though  silent,  yet 
they  are  eloquent  preachers,  whose  instructions  extend 
to  every  nation,  tribe,  family  and  individual  on  the 
earth.  And  the  reason  why  all  mankind  are  not  en- 
lightened, and  recalled  from  idolatry  is  not  for  the 
want  of  evidence  laid  before  them.  The  formation 
of  the  human  body — the  construction,  and  location  of 
the  several  parts,  is  sufficient  to  convince  every  mind, 
which  ever  inhabited  such  a  curiously  organized  body, 
that  it  is  a  piece  of  divine  workmanship.  Many  anat- 
omists have  held,  that  an  examination  of  the  eye  was 
a  complete  cure  for  atheism.  The  inspii'ed  autlior  of 
the  xciv  psalm  addresses  this  argument  to  infidels  in 
his  day,  who  said,  "  the  Lord  sh^l  not  see,  neither 
shall  the  God  of  Jacob  regard  it."  "  Understand  ye 
brutish  among  the  people,  and  ye  fools,  ^vhen  will  }'e 
be  wise ?'*  "He  who  planted  the  ear,  shall  he  not 
hear  ?"   *'  He  that  formed  the  eye,  shall  he  not  see  ?" 


12  On  Creation. 

'*  He  thatteacheth  man  knowledge,  shall  he  not  know  ?" 
Shall  he  not  hear  all  your  profanations  of  his  name, 
who  gave  you  the  faculty  of  hearing  ?  Shall  he  not  see 
all  your  wickedness,  who  gave  you  the  sense  of  see- 
ing ?  Is  it  supposable,  he  should  communicate  to  you, 
what  he  does  not  himself  possess  ?  Has  he  given  you 
a  mind  capable  of  knowledge,  and  is  he  void  of  it  ? 
Or  can  you  suppose,  that  these  faculties  of  body,  and 
capacities  of  mind  are  enjoyed  by  you  without  a 
cause?  Every  sense  you  possess — every  nerve  and 
fibre,  which  gives  motion  and  sensibility  to  your 
frame — every  pulsation  of  your  heart,  by  which  the 
crimson  current  is  circulated  through  your  veins,  is 
an  evidence  of  the  divine  existence  ;  and  not  only  so, 
but  of  his  presence  and  agency  with  you.  *'  In  him 
we  live,  and  move,  and  have  our  being."  The  divine 
existence  and  wisdom  are  displayed  as  much  in  the 
smaller,  as  in  the  greater  works  of  his  hands.  On  what 
part — on  what  object  in  creation,  can  you  cast  your 
eyes,  where  the  name  of  God  is  not  written?  And 
wiitten  so  legibly,  and  in  such  capitals,  that  you  can 
read  it  in  the  distant  star,  as  well  as  on  your  own  frame. 
How  unreasonable  then  is  speculative  atheism  ?  How 
wicked  is  practical  atheism  ?  Dare  you  sin  when  such 
a  God  is  present  with  you  ? 

O  may  these  thoughts  possess  my  breast, 
Where'er  I  fove,  where'er  I  rest ; 
Nor  let  my  weaker  passions  dare, 
Consent  to  sin,  for  God  is  there. 

2.  This  subject  gives  us  a  general  view  of  the 
blindness  and  Mdckedness  of  the  human  heart.  Amidst 


On  Creation,  IS 

all  this  light — under  these  heavens  which  declare  the 
glory  of  God,  there  are  some  of  the  human  race — 
some,  not  in  the  deserts  of  Africa — not  in  the  trackless 
forests  of  America,  but  in  the  civilized,  highly  culti- 
vated, and  even  chiistian  portions  of  the  earth,  who 
deny  the  being  of  God  .'-—Could  you  suppose  this 
possible,  where  the  sun  shines,  and  the  heavens  move 
round?  Yes,  they  tell  us,  they  see  no  evidence  of 
a  God.  And  what  is  still  more  wonderful,  some  hate 
told  us  this,  w^hile  they  were  measuring  the  heavens, 
or  calculating  an  eclipse.— They  have  told  us  that 
there  is  nothing  in  the  universe  which  leads  them  to 
conclude  there  is  a  God  of  infinite  perfection  and 
glor}%  Think  not  this  impossible,  nor  let  it  confound 
you.  Do  you  not  know  that  a  wicked,  proud  heart 
can  shut  the  ?nental  eye  on  all  this  light  ? — Did  you 
not  know,  that  it  is  a  very  undesirable  thing  to  a  wick- 
ed heart,  tliat  there  should  be  an  holy,  sovereign  God 
on  the  tlirone  of  the  universe  ? — When  such  a  char- 
acter  is  denied,  and  in  the  sinner's  mind  displaced,  will 
he  not  feel  more  at  ease  in  sin  ?  And  if  he  love  sin, 
will  he  not  wish  to  pursue  it,  without  being  distressed 

mth  the  awful  apprehension  of  future  punisliment  ? 

Did  you  not  know,  that  men  readily  believe  what  they 
wish  might  be  true?  Indeed,  when  the  fool — the 
wicked  man  once  begins  fondly  to  whisper  in  his  heart, 
"there  is  no  God,"  that  wish  will  soon  grow  into  a 
persuasion,  and  this  persuasion  into  evidence,  and  then 
his  lips  will  publish  as  a  truth,  the  lie  of  his  heart. 
Did  you  not  know,  that  the  man  "  who  loves  darkness 
rather  than  light,"  is  the  blindest  of  all  creatures?— 


l4^  On  Creation. 

Suppose  both  the  eyes  of  a  man  to  be  extinguished^ 
yet  with  an  humble  pious  mind,  he  would  find  in  his 
own  sensations  more  evidence  of  a  God,  than  the  proud 
philosopher  would  find,  looking,  w^ith  both  his  eyes, 
and  all  his  glasses,  into  the  remote  regions  of  the  uni-  ^ 
verse,  and  bringing  home  intelligence  from  the  most 
distant  star.     Of  so  much  importance  is  an  humble, 
teachable  heart  to  learn  of  God.  There  is  still  a  great- 
er number  who,  blind  to  the  moral  perfections  of  God, 
live  without  fearing  or  hoping  any  thing  from  him  as 
a  moral  governor.     Such  have  no  impressive  convic- 
tion of  his  infinite  Holiness,    Justice,  Goodness  and 
Truth.  How  common  is  it  to  find  men  who  profess  to 
believe  these  perfections  of  God,  who  yet  live  quietly 
in  their  evil  ways  ? — The  practice  of  such  is  not  im- 
proved by  their  speculative  belief.     If  men  regard  not 
God  as  their  moral  governor  and  judge,  it  is  the  same, 
as  to  all  religious  purposes,  as  if  there  were  no  God. 
And  as  to  any  final  advantage,  men  may  as  well  deny 
God  in  words  as  in  works.     Indeed,  practical  atheism 
is  as  absurd,  and  will  be  as  destructive  as  when  com- 
bined with  speculative.     Vain  will  be  men's  opinions 
about  God,  if  they  live  as  if  there  were  none.     Of 
what  advantage  is  the  profane  man's  belief  in  the  being 
of  a  God,  when  that  belief  does  not  prevent  him  from 
tnimpling  the  name  and  law  of  God  under  his  feet  ? 
Of  what  advantage  is  the  unjust  man's  professed  be- 
lief in  the  Justice  of  God  ?  Of  what  use  is  it  for  a  man 
to  profess  his  belief  in  the  Omniscience  of  God,  when 
he  lives  in  secret  sms  ?  Instead  of  exculpating,  will  not 


On  Creation^  'l5 

such  a  belief  aggravate  these  offences,  and  give  to  sins 
of  all  kinds  deeper  stains  ? 

"When  men  grow  bold  in  wicked  ways 
And  yet  a  God  they  own  ; 
My  heart  within  me  often  says 
Their  thoughts  believe  there's  none." 

3.  This  subject  is  adapted  to  abase  the  pride  of 
man.  How  often  does  the  worm,  man,  swell  with  a 
fond  conceit  of  his  own  power  and  wisdom ! — he  feels 
that  he  deserves  a  large  portion  of  the  divine  attention 
and  regard — that  the  works  and  ways  of  God  should 
be  adapted  to  promote  his  personal  welfare.  Consider, 
thou  vain  creature,  "  the  heavens,  which  are  the  work  of 
God's  lingers,"  and  then,  inquire,  am  I  such  an  im- 
portant being — such  a  considerable  part  of  the  uni- 
verse as  to  deserve  very  great  attention — much  re- 
spect ?  When  I  consider  these  things,  "  what  is  man" 
that  he  should  call  the  divine  power,  wisdom  and 
goodness  in  question?  *'  What  is  man"  that  he  should 
rise  in  opposition  to  the  Creator  of  the  universe,  and 
arraign  his  Justice  ?  "  What  is  man"  that  he  should 
think  it  too  much  for  him  to  submit  to  God — too 
much  to  be  ruled  by  his  laws — too  much  to  be  entire- 
ly devoted  to  his  service  and  glory  ? — How  exceed- 
ingly incorrect  is  that  man's  opinion  of  himself,  who 
imagines  himself  to  be  of  great  consequence  in  the 
creation  of  God ;  when  in  fact  he  is  but  a  mite  in  cre- 
ation— an  atom  of  an  atom  world ;  so  inconsiderable 
a  part  of  the  whole  creation,  that  were  he  and  his 
whole  species  blotted  from  the  creation,  they  would 
•scarcely  be  missed  by  any  eye,  except  the  Omniscient. 


16  On  Creation. 

4.  How  criminal  is  ignorance  respecting  God. 
This  is  true  even  in  heathen  lands.  Were  men  even 
there  disposed  to  seek  after  God,  every  object  would 
become  an  instructer,  every  star  would  guide  them  to 
him.  Were  they  disposed  to  inquire  for  evidence  of 
his  existence  and  infinite  Greatness,  the  heavens  over 
their  heads  would  afford  them  abundant  proof.  The 
creation  declares  his  boundless  Knowledge  and  Power — 
the  exact  order  and  harmony  of  the  natural  system,  his 
Wisdom  ;  and  the  existence  of  rational  creatures,  with 
advantages  for  endless  improvement  in  knowledge  and 
happiness,  his  Goodness.  Every  particle  of  matter 
glows  with  evidence  of  the  being  of  God,  so  that  it  is 
for  -want  of  proper  attention  to  the  evidence  which 
is  offered,  that  any  are  ignorant  of  this  fundamental 
principle  of  natural  religion.  So  full  of  evidence  are 
the  works  of  God  in  all  places  and  at  all  times,  "  that 
they  are  fools  and  without  excuse,"  who  know  him 
not.  But  how  unspeakably  is  their  guilt  increased, 
who  live  in  lands  of  light,  where  there  are  the  best 
means  of  acquiring  knowledge  of  God — where,  in  ad- 
dition to  the  instructions  of  God's  works,  they  enjoy 
his  word,  and  yet  are  inattentive  and  ignorant  of  God  ! 

5.  See  the  danger  of  wicked  men.  They  are  reb- 
els against  God — the  God  of  heaven  and  earth  !  The 
whole  host  of  heaven  obey  his  \A^ord.  What  can  a 
poor  particle  of  dust  promise  himself  in  a  contention 
with  the  Almighty  ?  "  Who  ever  hardened  himself 
against  God  and  prospered  ?"  O  wicked  man,  cast  your 
eyes  on  the  heavens,  and  consider,  against  whom  do 
you  oppose  yourself.    "  He  is  not  a  man  as  thou  art." 


On  Creation.  ij 

He  is  the  Eternal,  Almighty  Jehovah,  against  whom 
you  contend  !    "  Listen  to  the  voice  which  goeth  out 
of  his  mouth,  which  he  directeth  under  the  whole 
heaven."    But  there  is  no  need,  that  God  should  arm 
against  you  his  thunder—that  he  should  open  the  earth 
to  swallow  you  up— that  he  should  marshal  against 
you  the  host  of  heaven.    Your  breath  is  in  your  nos- 
trils— you  are  sinking  into  hell  without  any  act  of  his 
power,  and  nothing  will  prevent  it,  but  an  act  of  his 
mercy.     And  instead  of  supplicating  his  mercy,  will 
you  provoke  his  wrath  ?    "  O  that  you  were  wise,  that 
you  understood  this,  that  you  would  consider  your  lat- 
ter end!"    "Because  there  is  wrath,  beware,  lest  he 
take  thee  away  with  his  stroke,  then  a  great  ransom 
cannot  deUver  thee." 

6.  May  we  not  infer,  from  the  power  and  good- 
ness of  God,  the  safety  of  all  his  friends  ?  Yes,  rejoice, 
O  ye  people  of  the  Most  High ;  you  are  not  overlook- 
ed in  the  number  and  grandeur  of  God's  works 
around  you.  No,  while  God  is  governing  worlds  and 
systems,  the  smallest  insect  which  creeps  upon  them 
is  not  forgotten  of  him.  Beside,  you  are  not  only  the 
creatures  of  his  power,  and  the  inhabitants  of  his  uni- 
verse, but  the  children  of  his  grace,  the  heirs  of  that 
spiritual  kingdom,  for  which  he  made  the  natural  cre- 
ation. Consider,  thou  friend  of  God,  the  ordinances 
of  heaven — the  covenant  which  God  has  made  with 
the  earth. — This  covenant  ensures  to  the  earth,  while 
It  remains,  summer  and  winter,  seed-time  and  harvest. 
How  regular  are  day  and  night !  "  Thus  saith  the 
I^rd,  if  you  can  break  my  covenant  of  the  day,  and 
4 


18  0«  Creation, 

my  covenant  of  the  night,  that  there  should  not  be  day 
and  night  in  their  season,"  (then  may  his  covenant 
with  you  be  broken.)  "  Thus  saith  the  Lord,  if  rriy 
covenant  be  not  with  day  and  night,  and  if  I  have  not 
appointed  the  ordinances  of  heaven  and  earth,  then 
will  I  cast  away  the  seed  of  Jacob,"  When  therefore 
you  look  abroad  on  the  works  of  God,  and  see  his 
covenant  with  day  and  night  faithfully  observed — when 
you  look  on  the  peaceful  bow  in  the  cloud,  remember 
that  sure — that  everlasting  covenant,  God  has  made 
with  you — a  covenant  well  ordered  in  all  things,  and 
sure,  which  is  all  your  hope  and  salvation. 
• 


SERMON  II. 


ON   SINFUL   HABITS. 


JEREMIAH,    xiii.    23. 

Can  the  Ethiopian  change  his  skin^  or  the  leopard 
his  spots  ?  then  may  ye  also  do  good  who  are  accus- 
tomed to  do  evil. 

JL  HESE  words  may  be  considered  as  proverbial. 
They  exhibit  a  truth  extremely  interesting,  whether 
applied  to  nations  or  individuals.  This  proverbial  ex- 
pression was  addressed  by  the  prophet  to  his  people, 
who  had  long  been  favoured  with  means  of  improve- 
ment, and  yet  continued  to  sink  deeper  and  deeper  in 
sin  and  stupidity.  The  truth  contained  in  our  text  is 
not  the  less  solemn  and  affecting  when  applied  to  an 
individual,  who  has  long  enjoyed  the  gospel  of  Christ. 
Its  invitations — motives,  warnings,  and  tlireatenings 
have  in  vain  been  displayed  before  him.  Surrounded 
with  all  these  impressive  realities,  he  has  continued  to 
increase  in  security  and  hardness  of  heait,  as  he  has 
increased  in  years.     Little  hope  indeed,  can  be  enter- 


20  On  Sinful  Habits, 

tained  of  t)ie  repentance  and  reformation  of  such  an 
one,  who  has  long  been  accustomed  to  do  evil. 

The  natural  meaning  of  our  text  is  this, 

That  the  reformation  of  those,  who  have  grown  old 
in  sin  is  very  improbable. 

This  is  the  most  favourable  construction  which 
can  be  put  upon  the  words  of  the  text.  We  know, 
that  it  is  not  in  the  power  of  man  to  make  one  hair 
white  or  black  ;  much  less  is  it  in  the  power  of  the 
Ethiopian  to  change  his  complexion,  and  become 
white.  He  can  no  more  do  this,  than  he  can  create 
himself  anew.  It  is  not  therefore  to  be  expected,  that 
the  Ethiopian  will  change  his  skin,  or  the  leopard 
put  off  his  spots ;  yet  according  to  the  representation 
in  the  text,  when  this  becomes  a  probable  event,  then, 
and  not  till  then,  may  we  expect  to  see  those  who 
have  been  long  accustomed  to  evil,  learn  to  do  well. 
The  truth  of  the  doctrine  then,  is  confirmed  by  the  as- 
sertion in  the  text. 

In  prosecuting  this  subject,  I  shall  show  why  there 
is  little  reason  to  expect,  thai  they  will  be  reformed 
who  have  been  long  accustomed  to  sin. 

1.  There  is  but  little  prospect  of  the  reformation 
and  conversion  of  old  sinners,  because  all  habits,  and 
consequently  sinful  ones,  strengthen  with  time  and  in- 
dulgence. There  is  a  natural  propensity,  in  the  de- 
praved human  heart,  to  sinful  ways ;  which  is  noticed 
by  the  Psalmist,  "  we  go  astray  from  the  womb." 
Mankind  discover  a  depraved  mind,  as  soon  as  they 
are  capable  of  discovering  any  moral  quality.  And 
this  wrong  propensity  strengthens  with  time  and  grat- 


On  Sinful  Habits.  2^1 

ification.  And  hence  it  is  always  easier  to  break 
in  childhood,  any  vicious  practice,  than  in  any  following 
period  of  life.  A  child  who  has  had  his  own  way, 
and  been  under  no  controul  until  he  has  reached  man's 
estate,  is  with  great  difficulty,  if  at  all,  brought  under 
subjection.  The  oak,  which  hardly  any  force  can 
bend,  could  easily  have  been  bent  into  any  form  when 
but  a  slender  twig.  The  will  of  a  little  child  may  be 
easily  subdued,  and  brought  into  subordination ;  but 
if  he  is  let  alone  until  he  becomes  a  man,  it  is  a  wonder, 
if  discipline  does  not  rather  serve  to  increase  his  ob- 
stinacy, than  subdue  it.  This  is  manifestly  true  of 
every  passion  and  propensity  of  the  human  heart. 
The  drunkard's  appetite  is  increased,  and  becomes  in- 
satiable by  repeated  indulgence.  The  thief  by  indul- 
gence acquires  such  a  habit  ef  stealing,  that  he  will 
take  what  is  of  no  advantage  to  him.  There  is  of 
consequence  much  less  hope  of  his  reformation  after 
long  practice,  than  there  was  in  the  commencement  of 
his  evil  course.  The  same  is  true  in  the  case  of  the 
drunkard.  We  do  not  expect  to  see  a  person,  who 
has  long  indulged  himself  in  any  vice,  whether  drunk- 
enness, theft,  injustice,  profanity,  or  any  other, 
become  sober,  upright  and  virtuous.  And  the  foun- 
dation of  this  calculation  is  this,  whether  we  advert  to 
it  or  not,  that  vicious  propensities  strengthen  by  in- 
dulgence. 

2.  Another  reason  why  there  is  but  little  hope  of 
the  reformation  of  old  sinners  is,  that  the  oftener  a 
crime  is  committed,  the  less  criminal  it  appears  to  the 
agent.    That  this  in  fact  is  true,  will  not,  I  conclude, 


22  On  Sinful  Habits. 

be  disputed.  When  therefore  a  man  first  commences 
a  thief,  it  is  commonly  with  a  trembling  hand,  and 
fearful  heart.  He  considers  it  a  great  crime,  and  his 
conscience  renders  him  extremely  miserable.  And 
hence  he  begins  Avith  little  things,  and  presumes  not 
to  steal  articles  of  great  value.  The  crime  appears 
to  him  too  great ;  but  after  he  has  been  long  accus- 
tomed to  this  vice,  he  commits  it,  with  little  or  no  re- 
morse of  conscience ;  and  will  even  venture  to  steal, 
when  he  is  in  imminent  danger  of  detection.  The 
reason  is,  the  vicious  habit  is  strengthened  by  indul- 
gence, and  the  sense  of  its  evil  is  diminished.  So  it 
is  with  the  murderer,  who  has  often  shed  the  blood  of 
the  innocent;  he  was  probably  more  alarmed  once 
with  the  thought  of  premeditated  murder,  than  he  was 
afterward  by  the  commission  of  the  horrid  deed.  The 
proflme  swearer,  tlie  blasphemer,  the  sabbath  breaker, 
and  the  adulterer  were  each  shocked  at  the  first,  with 
his  wickedness;  but  after  the  same  wicked  act  had 
been  often  repeated  it  gave  him  but  little  compunction 
of  mind.  The  unclean  person,  by  the  repetition  of  his 
crime,  has  destroyed  all  sense  of  its  vileness  and  des- 
tructive tendency.  Fornication  and  adultery  are,  in 
the  eye  of  God,  crimes  of  the  deepest  dye.  They  are 
numbered  among  those  sins,  which  are  peculiarly 
offensive  to  God ;  and  which  expose  the  offender  to 
his  A\Tath  and  curse.  Persons  may  be  trained  up  with 
right  views  of  the  vileness  and  guilt  of  these  sins,  and 
if  they  fall  into  them,  the  reflection  gives  them  great 
uneasiness ;  but  after  they  have  continued  in  them  for 
a  time,  they  loose  a  sense  of  their  guilt  and  danger. 


Oil  Sinful  Habits.  23 

And  when  a  person  has  arrived  to  this  state  of  stupidity, 
with  respect  to  any  sin,  there  is  but  very  Uttle  ground 
to  hope  for  his  reformation.     It  can  no  longer  be  ex- 
pected, that  the  evil  of  his  crimes  should  now  drive 
him  from  them,  when  they  appear  nothing  in  compar- 
ison of  what  they  did  when  he  first  become  guilty. 
And  this  is  the  true  reason  why  those,   who  are  the 
most  abandoned  to  iniquity,  are  the  most  thoughtless 
and  secure.     They  have  so  often  violated  the  remon- 
strances of  conscience,  that  they  have  almost,  if  not 
altogether,  lost  all  sense  of  sin  and  danger  arising  from 
it.     And  this  perhaps  may  be  assigned  as  the  principal 
reason,  why  people  are  commonly  less  affected  with  sins 
of  the  heart,  than  with  those  of  an  open  nature.     There 
are  those,  who  have  probably  indulged  themselves  a 
long  time,  in  hatred  and  malice  against  their  fellowmen, 
and  whose  conscience  is  quiet  in  such  indulgence; 
and  yet  their  conscience  would  probably  be  greatly 
alarmed  should  they  actually  take  away  the  life  of  a 
fellow- creature,  though  the  uneiTing  oracles  declare, 
"  that  he  who  hateth  his  brother  is  a  murderer."    And 
there  are  those,  who  entertam  blasphemous  thoughts  of 
God,  who  notwithstanding  would  be  surprised,  should 
they  express  their  feelings  in  words.     The  reason  why 
conscience  is  alarmed  in  one  case,  and  not  in  the  other, 
is  because  they  have  often  been  guilty  in  one  case,  and 
not  in  the  other.     And  this  proves  tliat  sin  is  of  a  stu- 
pifying  nature  ;  and  that  the  repetition  of  crimes  serves 
to  render  them  less  criminal  in  the  view  of  him  who 
repeats  them.  Every  day  therefore,  a  person  lives  in  sin 
of  heart  or  life,  the  prospect  lessens,  that  he  will  ever  be 


.24  On  Sinful  Habits, 

reclaimed.  The  oftener  a  crime  is  committed,  the 
greater  is  the  probability,  that  it  will  be  repeated ;  and 
for  this  reason  there  is  but  little  reason  to  expect  the 
reformation  of  the  old  sinner, 

3.  Another  reason  why  the  reformation  of  an  old 
sinner  is  improbable  is  this. — The  longer  a  person  en- 
joys the  light  of  revelation  and  rejects  it,  the  less  in- 
fluence will  it  have  upon  his  mind  and  heart.  Truth 
looses  its  influence  by  being  resisted.  Such  is  the 
constitution  of  the  human  mind,  that  new  things  act 
most  sensibly  upon  it ;  and  we  are  more  deeply  im- 
pressed with  some  interesting  and  important  truth  at 
first  hearing  than  afterward.  You  are  doubtless  sen- 
sible of  the  truth  of  this  observation,  in  some  instances 
at  least.  You  have  probably  read,  or  heard  things, 
which  appeared  vastly  interesting,  and  you  were  affect- 
ed with  them ;  but  when  the  same  accounts  come  to 
be  frequently  repeated,  they  had  no  such  influence 
Upon  your  mind.  The  fact  represented  was  as  inter- 
esting as  at  first ;  but  it  did  not  affect  you  as  much, 
though  you  gave  full  credit  to  the  relation.  And  this 
is  usually  the  case  with  regard  to  divine  instruction. 
Those  important  and  interesting  truths  which  used  to 
affect  the  mind,  rouse  the  conscience,  and  awaken  the 
affections,  after  being  often  repeated  and  resisted,  have 
at  length  almost,  if  not  altogether,  lost  their  effect. 
The  truths  which  revelation  brings  into  view  are  most 
solemn  and  impressive,  and  as  such  should  always 
affect  the  mind.  Such  are  the  instructions  respecting 
God — his  character  and  designs.  Such  are  the  in- 
structions respecting  the  character,  sinfulness  and  mis- 


On  Sinful  Habits.  25 

ery  of  man.  And  such  are  the  instructions  of  revela- 
tion, respecting  Christ — his  meditorial  office  and  work, 
and  the  way  and  manner  of  the  sinner's  salvation  by 
him.  And  many  persons  have  had  their  minds  much 
exercised  in  the  early  part  of  life  with  the  descriptions 
of  the  divine  holiness,  and  abhorrence  of  sin ;  with 
their  own  sinfulness  and  exposedness  to  the  wrath  of 
an  infinitely  holy.  God  ;  and  have  been  much  affected 
with  the  descriptions  of  the  wonderful  condescension 
and  sufferings  of  Christ  for  the  guilty  sons  of  men ; 
and  when  these  things  were  set  before  them,  either  in 
reading  or  hearing  God's  word,  they  have  been 
much  moved,  and  perhaps  partially  reformed.  But 
after  a  time  these  same  persons  have  felt  little,  or  no 
influence  upon  their  minds  in  the  view  of  the  same 
solemn  things.  The  same  may  be  said  in  respect  to 
every  part  of  God's  holy  word.  When  they  heard 
God  speaking  to  them  in  his  word,  they  feared  to  dis- 
obey. Though  they  did  not  approve  and  love  the  di- 
vine precepts,  and  cordially  comply  with  them  ;  yet 
such  a  sense  had  they  of  their  purity  and  holiness, 
and  of  their  danger  in  disregarding  them,  that  they 
would  pay  some  outward  respect  to  them.  Yet  these 
same  persons  after  a  time  could  hear  the  same  precepts, 
and  totally  disregard  them  without  any  fear  or  con- 
cern. Thus  with  regard  to  the  divine  threatenings, 
they  alarm  the  consciences  of  those,  who  have  not,  by 
long  resisting  the  truth,  become  callous  and  unfeeling. 
The  heart  of  the  sinner  is  indeed  always  hard  ;  but  his 
conscience  is  not  always  seared.  Divine  threatenings 
are  alarming ;  and  it  is  only  by  a  course  of  sin,  that 

5 


26  On  8'mful  Habits. 

persons  get  beyond  the  fear  of  these  threatenings. 
A  stupid  conscience  is  acquired  by  a  course  of  sin,  in 
opposition  to  the  threatenings  of  God.  This  habit  of 
sinning  fearlessly,  in  the  face  of  the  terrors  of  God's 
law,  is  acquired  by  some  sinners,  earlier  than  by  others. 
Some  persons  arrive  at  such  degrees  of  M^ckedness, 
and  are  so  unapprehensive  of  danger,  that  they  go  on 
in  their  sinful  ways,  with  but  little  fqar  while  young. 
But  with  sinners  in  general,  the  longer  they  disregard 
the  divine  threatenings,  the  less  fears  they  have,  until 
at  length  they  can  mock  at  the  most  awakening  truths, 
and  dfefy  all  the  terrors  of  the  Lord.  Are  there  not 
some  among  us,  who  think  it  beneatli  them  to  be  re- 
strained from  the  commission  of  any  sin,  which  their 
wicked  heart  prompts  them  to  commit,  by  any  threat- 
enings revealed  in  the  bible  against  sinners  ? — If  such 
there  be,  they  are  evidences  of  the  truth  of  the  doctrine 
under  consideration.  Such  stupidity  of  conscience 
has  been  acquired  by  a  course  of  sinning  against  the 
truth.  That  there  is  but  little  hope  of  the  reformation 
of  old  sinners,  is  supported  by  scriptural  testimony, 
and  confirmed  by  the  observation  and  experience  of 
all  generations  of  men.  True,  there  has  been  here  and 
there  an  instance ;  but  they  have  been  seldom,  and  not 
brought  about  by  common  means,  and  cannot  there- 
fore be  considered  as  an  objection  against  the  truth  of 
our  doctrine.  They  indeed  show,  that  sinners  never 
sret  out  of  the  hand  of  God.  That  the  conscience  is 
neverso  stupified,  but  that  God  can  awaken  it,  and  bring 
the  sinner  to  consideration,  and  pluck  him  by  his  grace 
from  the  pit  of  destruction.  Such  instances  are  doubt- 


On  Sinful  Habits.  27 

less  designed  to  display  the  sovereignty  and  efficacy  of 
divine  grace — to  make  it  appear  that  the  grace  of  God, 
and  the  merits  of  Christ  are  sufficient  for  the  great- 
est sinners ;  and  so  to  keep  the  sinner,  whose  con- 
science is  awake,  from  total  despair  of  the  mercy  of 
God.  But  notwithstanding  all  this,  it  follows  from  the 
spirit  of  the  text,  and  the  natural  tendency  of  sin,  when 
indulged,  in  opposition  to  repeated  calls  and  admoni- 
tions, that  there  is  comparatively  no  hope  of  the  refor- 
mation and  salvation  of  old  sinners. 

But  to  this  it  may  be  objected,  that  God  is  as  able 
to  convert  an  old  sinner  as  a  young  one — that  it  is  no 
more  in  the  power  of  means  to  change  the  heart  of  the 
young  sinner  than  of  the  old — that  success  in  both 
cases  depends  on  divine  efficacy.  To  this  it  may  be 
answered,  that  though  it  be  true,  ^s  it  doubtless  is,  that* 
it  is  not  in  the  power  of  the  best  means  ever  used  to 
change  the  heart ;  that  this  is  eifected  by  the  regen- 
erating influences  of  the  Holy  Spirit — and  though  it  be 
granted  further,  as  it  ought  to  be,  that  di^•ine  power  is 
as  sufficient  to  conquer  the  opposition  of  the  greatest 
sinner,  as  of  the  least — I  say,  granting  all  this,  which  is 
agreeable  to  declarations  of  scripture,  yet  it  will  by  no 
means  follow,  that  the  reformation  and  salvation  of  old 
sinners  are  as  probable  as  others.     Which  appears 

1.  From  the  express  declaration  of  the  inspired 
preacher  in  the  text. 

2.  The  conclusion  from  the  objection  is  contradicted 
by  experience  and  observation.  We  do  not  see  the 
reformation  of  old  sinners,  as  we  do  of  others.  Do  we 
not  see  persons,  who  contract  vicious  habits,  and  in- 


28  0?i  Sinful  Habits. 

dulge  in  them  until  the  decline  of  life,  generally  carry 
them  to  their  graves  ?  If  a  man  has  been  a  careless,  in- 
attentive hearer  of  the  gospel  until  old  age,  do  we  see 
him  become  otherwise  ?  If  he  has  disregarded  the  sab- 
bath until  then,  he  generally  does  until  he  dies.  If  he 
be  a  profane  man — a  dishonest  man — a  false  man  un- 
til he  becomes  old,  how  rarely  does  he  reform ! 

3.  To  conclude  that  it  is  as  likely,  that  old  sinners 
will  be  reformed,  as  others,  because  God  is  able  to  pre- 
pare them  for  heaven,  is  as  unreasonable  a  conclusion 
from  the  power  of  God,  as  to  suppose,  that  stones  shall 
be  turned  into  children  of  Abraham,  because  God  is 
able  to  do  it.  If  we  speak  simply  of  strength,  God 
can  as  easily  turn  a  stone  into  a  christian,  as  he  can 
change  the  heart  of  a  sinner,  and  make  him  a  saint, 

•  But  every  one  can  easily  see,  that  they  are  events  not 
equally  probable,  because  they  are  equally  objects  of 
power.    But 

4.  The  conclusion,  that  the  reformation  of  old  siur 
ners  is  as  probable  as  that  of  others,  because  divine 
power  is  the  cause  of  both,  is  unreasonable ;  because  it 
implies  that  God  will  in  fact  do,  what  he  has  power  to 
do.  Is  there  not  a  mode  of  divine  operation,  both  in 
the  kingdoms  of  nature  and  grace? — Will  the  husband- 
man plant  his  corn  in  autumn,  or  winter,  because 
God  can  produce  a  harvest  ? — Or  will  he  scatter  his 
seed  upon  the  hard,  unbroken  soil,  Jbecause  God  can 
cause  it  to  spring  ? — Is  there  not  a  season  when  every 
purpose,  or  work  may  be  attended  to,  with  the  most 
probability  of  success  ? — God  is  bountiful ;  but  will 
liis  bounty  secure  the  husbandman  a  crop  without 


On  Sinful  Habits.  *  ^'J 

seasonable  labour  and  attention  ?  God  alone  can  give 
the  increase,  and  yet  does  not  the  hope  of  a  crop  di- 
minish just  m  proportion,  as  the  proper  season  of  plant- 
ing is  neglected  ?  Has  not  the  indolent  husbandman, 
less  and  less  reason  to  expect  an  harvest,  every  day  he 
neglects  his  planting,  after  the  proper  season  ?  Little 
indeed  can  be  expected  from  unseasonable  attention. 
in  any  pursuit.  If  youth  is  suffered  to  pass  away,  in 
idleness,  and  neglect  of  the  means  of  education,  the 
proper  season  to  acquire  information  is  lost ;  and  little 
hope  remains  that  it  will  ever  be  sought  or  obtained. 
So  the  longer  a  person  is  surrounded  with  the  means 
of  conviction  and  remains  stupid,  the  less  hope  there 
is,  that  his  conscience  will  ever  be  awakened,  and  his 
heart  impressed,  and  he  led  solicitously  to  inquire, 
what  he  shall  do  to  be  saved ;  and  therefore  less  pros- 
pect of  his  ever  becoming  a  new  man. 

These  reasons  are  abundantly  sufficient  to  account 
for  the  assertion  in  the  text ;  and  to  show,  that  there 
is  but  little  hope  of  his  becoming  a  servant  of  right- 
eousness, who  has  long  been  a  servant  of  sin. 

One  solemn  consideration  more  may  be  added, 
which  is,  that  sinners  by  long  resisting  the  means, 
which  God  uses  with  them  in  his  word,  and  provi- 
dences, expose  themselves  to  be  given  up  of  God  to  a 
reprobate  mind,  and  final  impenitency.  By  often  re- 
sisting the  strivings  of  the  divine  Spirit,  they  grieve 
him  to  forsake  them  utterly ;  and  this,  we  are  inform- 
ed, has  been  the  case  with  obstinate  sinners.  This 
was  the  case  with  many  of  the  Jews  in  the  time  of  our 
Saviour,  who  persisted  in  rejecting  the  clear  light  of 


30  On  Sinful  Habits. 

the  gospel,  and  the  evidences  of  the  divine  mission  of 
Christ.  And  could  we  see  things  as  they  are,  and 
look  intuitively  into  the  states  of  men  at  this  day,  we 
should  probably  see  some  going  about,  wholly  forsa- 
ken of  God,  and  given  up  to  an  hard,  reprobate  mind. 
There  is  greater  reason  to  conclude  this  is  the  case 
with  those,  who  go  on  in  sin,  in  open  defiance  of  all 
the  means  which  the  gospel  affords,  than  of  those,  who 
acted  in  opposition  to  the  instructions  granted  to  man- 
kind in  former  ages.  As  our  privileges  are  greater, 
much  greater,  and  the  sinner's  duty  more  clearly  point- 
ed out  under  the  cliristian  dispensation,  than  under 
the  Jewish ;  so  the  guilt  of  the  gospel  sinner  increases 
faster,  and  the  measure  of  his  iniquity  is  sooner  full. 
The  superior  advantages  of  the  gospel  sinner,  if  abused 
and  perverted,  tend  awfully  to  hasten  divine  judgments, 
and  ripen  him  for  destruction. 

IMPROVEMENT. 

From  the  whole  view,  which  we  have  taken  of 
this  subject,  we  learn  something  of  the  danger  of  the 
old  sinner.  Indeed  we  are  able  to  conceive  but  very 
imperfectly  of  the  danger  and  misery  of  any  sinner ; 
much  less  of  his,  who  has  long  hardened  his  heart 
against  God,  and  the  kind  instructions,  reproofs,  and 
exhortations  of  his  word.  If  what  we  have  said  on 
this  subject  be  just,  those  who  have  long  enjoyed  di- 
vine light,  and  have  as  long  resisted  the  truth,  are  aw- 
fully increasing  in  guilt  and  hardness  of  heart  every 
day.  They  are  every  day  sinning  against  an  infinite 
God,  and  trampling  upon  infinite  mercy  and  grace. 


On  Sinful  Habits..  '  31 

They  are  every  day  offering  an  affront  to  Jesus  Christ, 
who  died  to  save  sinners.  And  every  day,  the  time 
of  their  probation,  and  of  God's  gracious  visitation,  is 
drawing  to  a  close.  And  every  day  lessens  the  hope 
of  their  ever  being  converted,  and  tiuned  from  the 
paths  of  sin  to  the  way  of  holiness  and  salvation. 
They  have  lived  all  their  days  under  the  glorious  dis- 
pensation of  the  covenant  of  grace ;  and  with  them 
the  harvest  is  past,  and  the  summer  is  ended,  and  the 
last  golden  sands  of  life  are  running,  and  they  are  not 
saved.  Sin  still  reigns  in  its  full  force,  and  their  hearts 
have  become  exceedingly  hard,  and  their  consciences 
seared.  So  that  neither  the  word,  nor  providences  of 
God  affect  them.  The  encouragement  to  use  means 
with  them,  to  their  advantage,  seems  almost  at  an  end. 
Many  old  people  have  had  almost  all  kinds  of  means 
used  with  them,  and  yet  they  have  been  growing 
worse  and  worse  all  their  life.  What  little  hope  is 
there,  that  those  means,  which  have  been  used,  and 
resisted  thousands  of  times,  should  now  awaken  their 
conscience,  and  convince  them  of  their  sin  and  danger. 
If  the  powers  of  medicine  have  been  tried  in  vain  upon 
a  patient,  and  notwithstanding  every  suitable  applica- 
tion, his  disease  increases,  his  case  is  justly  considered 
as  desperate.  All  that  can  be  said  of  him  is,  that  while 
there  is  life,  there  is  a  possibility  that  God  may  spare 
and  restore  him.  And  this  is  all  we  can  say  of  the 
old  sinner,  on  whom  all  means  have  proved  ineffectual 
to  awaken  him  ;  and  who  has  grown  more  and  more 
stupid,  and  become  harder  under  them  all.  The  situa- 
tion of  such  an  one  is  truly  alarming,  and  calls  for  the 


32  *  On  Sinful  Habits. 

compassion  of  every  benevolent  heart. — Such  are  in 
the  hands  of  an  angiy  God,  whose  laws  they  have  long 
violated,  and  continue  with  stupid  boldness,  daily  to 
violate :  whose  authority  they  disregard,  and  whose 
mercies  they  live  upon,  and  yet  abuse :  whose  Son, 
they  have  rejected  from  the  days  of  youth,  and  con- 
tinue to  reject  in  old  age.  O  how  shall  I  express 
my  concern  for  them,  and  my  sense  of  their  danger ! 
*'  Is  not  God  angry  witli  the  wicked  every  day  ? — If  he 
turn  not,  will  he  not  whet  his  glittering  sword — and 
will  not  his  hand  take  hold  on  vengeance  ?"  If  men 
shall  give  an  account  for  every  idle  word,  much  more 
for  years  of  sin  and  stupidity.  How  great  must  be 
that  load  of  guilt,  which  has  been  accumulating  through 
every  day  of  a  long  life  !  Has  not  its  cry  long  since 
reached  unto  heaven  ?  The  situation  of  the  old  sin- 
ner, under  the  gospel,  is  dangerous  on  several  accounts; 
his  iniquities  are  aggravated  in  a  number  of  respects  ; 
he  has  long  sinned  against  great  light.  It  is  dread- 
ful to  live  wickedly  among  heathen,  much  more  so,  to 
live  wickedly  under  the  clear  light  of  the  gospel. 
They  must  be  very  deaf,  who  will  not  listen  to  the 
voice  of  reason,, nor  attend  to  the  light  of  nature.  But 
they  must  be  much  more  so,  who  will  not  listen  to 
the  voice  of  revelation ;  who  will  not  be  influenced 
by  all  the  soothing,  softening,  and  awakening  motives, 
which  the  gospel  sets  before  them.  They  are  in  an 
awful  condition,  who  are  going  on  in  sin  ignorantly ; 
but  who  can  describe  their  condition,  who  are  going 
down  to  the  pit  in  opposition  to  all  the  instructions, 
calls,  warnings,  and  promises  of  the  gospel  ?     And 


On  Sinful  Habits.  '  33 

what  is  peculiarly  affecting  in  their  case  is,  the  little 
probability  there  is,  that  they  will  now  listen  to  that 
instruction  which  they  have  so  long  disregarded.  Such 
have  the  utmost  reason  to  fear  that  terrible  denuncia- 
tion in  the  proverbs — a  passage  peculiarly  applicable 
to  aged  sinners — and  which  will  soon,  without  repen- 
tance, be  awfully  verified  with  respect  to  them.  Because 
I  have  called  and  ye  refused — I  have  stretched  out 
mine  hand,  and  no  man  regarded — but  ye  have  set  at 
nought  all  my  counsels,  and  would  none  of  my  reproofs 
— /  also  will  laugh  at  your  calamity,  and  mock  when 
your  fear  cometh  ;  when  your  fear  cometh  as  desolation^ 
and  your  destruction  cometh  as  a  whirlwind.  And  is  it 
not  just  matter  of  astonishment,  that  such  a  declaration 
from  the  mouth  of  him,  in  whose  favour  only  is  life, 
should  be  no  more  regarded  ?  And  is  it  not  just  mat- 
ter of  surprise  and  lamentation,  that  the  nearer  the  sin- 
ner approaches  death,  the  less  he  is  concerned  about 
the  solemn  consequences  ?  His  stupidity  increases 
with  his  years,  until  every  fear  and  apprehension  is 
banished  from  the  mind  of  the  old  sinner.  It  is  an 
easy  thing  to  find  old  people,  who  will  readily  acknowl- 
edge, that  holiness  is  essential  to  salvation — ^that  death 
is  certain,  and  they  are  unprepared  to  meet  the  solemn 
hour ;  and  who,  yet  will  be  ready  enough  to  tell  you, 
their  days  are  almost  finished,  and  do  this  without  the 
least  emotion  or  concern.  Lord  what  is  man  !  It  is 
not  improbable,  that  some  of  my  hearers  have  here 
met  with  their  own  character ;  and  would  you  only 
consider  it,  you  must  acknowledge  your  case  is  dread- 
ful ;  but,  I  would  hope,  not  utterly  desperate.  Jesus  is 
6 


34  Oil  Sinful  Habits. 

mighty  to  save  ;  his  spirit  can  subdue  the  most  invet- 
erate habits  of  sin ;  and  his  grace  can  pardon  the  great- 
est offences.  The  gospel  which  you  have  hitherto 
despised,  is  full  of  the  power  of  God  to  salvation.  The 
blood  of  Jesus,  on  which  you  have  so  long  trampled, 
*'  speaks  better  things  than  that  of  Abel,"  and  has  virtue 
to  cleanse  those,  "  whose  sins  areas  scarlet  and  as  crim- 
son, and  to  make  them  white  as  snow  and  as  wool." 
You  yet  live,  criminals  condemned,  but  still  repriev- 
ed. And  by  repenting  and  humbly  throwing  your- 
selves at  the  feet  of  divine  mercy,  you  may  escape  the 
execution  of  the  dreadful  sentence.  But  if  you  do 
not,  know  assuredly,  that  wrath  is  coming  upon  you 
to  the  utmost ;  and  you  will  shortly  find,  to  your  un- 
speakable confusion,  that  It  is  a  fearful  thing  to  fall 
into  the  hands  of  the  living  God. 

Christ  told  his  disciples,  that  it  was  easier  for  a 
camel  to  go  through  the  eye  of  a  needle,  than  for  a 
rich  man  to  enter  into  the  kingdom  of  God.  The  dis- 
ciples concluded  that  the  case  of  such  was  absolutely 
desperate — who  then  can  be  saved?  And  if  the  same 
conclusion  is  inferred  from  the  text — if  the  Ethiopian 
can  as  well  change  his  skin,  and  the  Leopard  his  spots, 
as  the  old  sinner  cease  to  do  evil,  and  learn  to  do  w^ell, 
who  then  of  this  class  can  be  saved?  The  answer 
of  Christ  to  the  former  inquiry  is  equally  an  answer  to 
the  latter — "  with  men  this  is  impossible,  but  with  God 
all  things  are  possible."  God  has,  in  some  instances, 
sanctified  and  saved  old  sinners,  to  display  the  riches 
of  his  grace,  and  preserve  old  sinners,  if  awakened, 
from  total  despair.     But  it  is  evidently  beside  the 


«^ 


On  Sinful  Habits.  S5 

eommon,  and  ordinary  course  of  God's  operation,  thus 
to  display  his  grace  toward  old   sinners,  who  have 
long  abused  his  mercy.     But  a  few  such  instances, 
comparatively,  have  been  seen  in  any  age  of  the  church. 
Some  instances  of  this  kind  have  occurred  in  times  of 
great  revivals  of  religion,  when  sinners  have  more  ev- 
idence, at  least  more  sensible,  affecting  evidence,  of  the 
importance  of  religion,  than  at  other  times.   Such  sea- 
sons,  though    greatly    desirable,   are    not    common. 
Many  aged  persons  live  and  die,  without  ever  seeing 
such  seasons  of  revival  in  the  place  where  they  have  lived. 
Here  and  there  an  instance  of  an  old  sinner,  waking  up, 
has  occun-ed  in  seasons  of  great  revival.     And  this 
leaves  a  bare — -who  can  tell — but  God  may  add  effica- 
cy to  his  word,  and  make  his  gospel  like  the  fire  and 
the  hammer,  which  breaketh  the  rock  in  pieces.   This 
is  your  only  hope  ;  and  yet  M'hen  we  consider  how 
seldom  •  this  power  is  displayed,  this  gleam  of  hope 
seems  to  die  away  almost  into  total  despair.    My  aged 
hearers,  how  affecting  is  your  situation,   unless  you 
are  real  christians  ?    Jesus,   in  the  days  of  his  flesh, 
wept  over  sinners,  whose  ruin  was  fast  approaching, 
and  who  might  have  kno^vn,  in  the  day  of  their  gra- 
cious visitation,  the  things  which  belonged  to  their 
peace.     And  how  well  does  the  tear  of  compassion 
become  the  eye  of  a  christian  minister,  when  address- 
ing his  aged  hearers,  who  are  yet  without  God  and 
without  hope  ?    I  will  only  add,  that  there  is  hope  in 
your  case — if  to-day — this  day^  you  will  hear  his  voice, 
and  no  Idnger  hiirden  your  hearts. 


^4^ 


4* 


SERMON  III. 


ON  HYPOCRISY. 


JOB,  xxvii.  10. 

Will  he  always  call  upon  God? 

X  HE  calamities  of  Job,  recorded  in  the  introductory 
parts  of  this  book,  were  peculiarly  distressing  when 
contrasted  with  his  former  prosperity.  In  the  former* 
part  of  life,  God  had  remarkably  blessed  him,  both  in 
his  basket  and  store.  This  tide  of  prosperity  was  con- 
sidered by  his  friends,  as  a  sure  evidence  of  his  piety 
in  the  sight  of  God.  That  God  prospered  the  right- 
eous, and  visited  the  wicked  in  this  world  with  want 
and  misery,  was  the  false  principle  on  which  the  reason- 
ings and  criminations  of  his  friends  were  grounded. 
Had  this  principle  been  just,  their  suspicions  and 
charges  against  Job  would  have  been  correct.  They 
laid  it  down  as  a  first  principle  in  all  their  discussions, 
that  good  men,  under  the  government  of  God,  were 
secure  from  temporal  evils.  Were  this  sentiment 
true,  their  charges  of  hj^ocrisy  would  have  been  sub- 


38  On  Hypocrisy > 

stantiated.  On  this  principle,  his  former  prosperity 
was  an  evidence  of  his  piety,  and  was  so  considered 
by  his  mistaken  friends,  whose  conclusions  were  all 
drawn  on  this  principle.  But  when  they  saw  their 
friend,  suddenly  thrown  from  the  summit  of  earthly 
glory,  to  the  depths  of  human  wo ;  they  considered 
this,  as  a  full  refutation  of  his  pretensions  to  piety  and 
a  convincing  evidence  of  his  dissimulation  in  his  form- 
er professions  of  friendship  to  God. 

In  this  chapter,  Job  avows  his  sincerity,  and  vin- 
dicates his  religious  character,  upon  the  principle  of 
his  constancy  and  sincerity  in  the  service  of  God. 
"  All  the  while  my  breath  is  in  me,  and  the  spirit  of  God 
is  in  my  nostrils,  my  lips  shall  not  speak  wickedness, 
nor  my  tongue  utter  deceit.  Till  I  die,  I  will  not 
remove  my  integrity  from  me.  My  righteousness  will 
I  hold  fast,  and  will  not  let  it  go  ;  my  heart  shall  not 
reproach  me  as  long  as  I  live."  Job  here  vindicates 
his  character  upon  the  same  principle,  on  which  the 
Apostle  believed  himself  the  friend  of  Clirist.  "  For 
our  rejoicing  is  this,  the  testimony  of  our  conscience, 
that  in  simplicity  and  godly  sincerity,  not  with  fleshly 
wisdom,  but  by  the  grace  of  God,  we  have  had  our 
conversation  in  the  world."  This  was  the  evidence, 
on  which  Job  concluded  himself  a  pious  man ;  and 
this  evidence  of  piety,  he  plainly  intimates,  no  hypo- 
crite ever  had.  "  Will  he  always  call  upon  God  ?"  The 
mode  of  expression  implies  a  strong  negative  ;  and  is 
fully  equivalent  to  an  explicit  declaration,  that  the 
hypocrite  differs  from  the  truly  godly  in  this  respect^ 
that  he  does  not  always  call  upon  God — that  he  does 


^  On  Hypocrisy.  .  39 

not  comply  with  the  spirit  of  the  command  *'  Pray 
without  ceasing  ;"  while  it  is  the  character  of  every 
truly  godly  man  to  comply  with  the  spirit  of  this, 
and  every  other  divine  requirement ;  or  to  "  have 
respect  to  all  God's  commands."    I  shall  show 

I.  What  is  here  intended  by  calling  upon  God. 

II.  In  what  sense  it  is  true,  that  hypocrites  do 
not  always  call  upon  God. 

III.  Give  the  reasons  why,  they  do  not  always  call 
upon  God. 

1.  We  are  to  show  what  is  here  to  be  under- 
stood by  calling  upon  God.  Calling  upon  God,  is 
only  another  phrase  for  prayer.  Prayer  is  often  ex- 
pressed in  the  sacred  oracles,  by  calling  upon  God ; 
and  persons  are  often  directed  to  call  upon  God,  when 
prayer  is  the  duty  intended  to  be  enforced.  In  this 
language  the  shipmaster  addressed  Jonah,  "  What  mean- 
est thou,  O  sleeper,  arise  and  call  upon  thy  God,"  In 
the  same  style,  God  says  to  his  church,  *'  Call  upon  me 
in  the  day  of  trouble,  and  I  will  answer  thee."  The 
direction  in  both  cases,  is  to  pray  1^  God  for  help  and 
deliverance.  So  the  prophet  directing  to  the  duty  of 
prayer,  says,  "  Seek  ye  the  Lord  while  he  may  be  found, 
€all  upon  him  while  he  is  near."  But  calling  upon 
God,  is  so  common  a  phrase  to  denote  prayer,  that  it  is 
thought  unnecessary  to  multiply  instances. 

I  would  observe,  that  the  prayer  of  which  Job 
speaks  in  the  text,  is  not  the  effectual,  fervent  prayer 
of  which  the  apostle  speaks,  as  availing  much  with 
God.  For  this  is  a  kind  of  prayer  peculiar  to  righteous 
men.     It  is  a  kind  of  prayer,  which  hypocrites  never 


\ 


40  ,  On  Hypocrisy »  *« 

use.  The  hypocrite  is  never  classed  with  saints ;  but 
commonly  with  the  greatest  sinners  in  the  sight  of 
God.  Our  Saviour  pronounced  the  heaviest  woes 
upon  hypocrites,  as  being  among  the  most  offensive 
in  the  eyes  of  God.  Hypocrites  are  saints  in  profes- 
sion, and  outward  appearance  only.  That  which  de- 
nominates a  person  a  hypocrite,  is  affecting  to  be  god- 
ly, without  any  religion  at  heart.  A  person  can- 
not be  a  hypocrite,  in  the  sense  of  scripture,  unless 
he  be  a  wicked  man ;  and  from  the  same  authority  it 
is  evident,  that  the  prayers  of  such  are  not  accepted 
with  God.  The  effectual,  fervent  prayer  of  faith  is 
peculiar  to  good  men — the  friends  of  God ;  and  this 
only  is  prayer,  in  the  strict  sense  of  the  word ;  but  in 
this  sense  hypocrites  never  pray ;  for  they  never  pray 
in  faith.  The  very  notion  of  a  hypocrite  excludes 
the  idea.  But  the  text  implies,  that  hypocrites  do 
pray — do  call  upon  God ;  but  denies  that  they  pray 
always.  And  as  they  do  not  pray  in  faith,  it  is  evident 
Job  meant  to  speak  of  that  kind  of  prayer,  which  a  per- 
son may  use,  and  yet  be  a  wicked  man — a  hypocrite. 
Hence  it  is  evident,  that  Job  here  speaks  of  the  form 
of  prayer,  which  hypocrites  may,  and  often  do  use  in 
publick  and  private  :  and  which  would  be  really  good 
and  acceptable  to  God,  did  the  temper,  and  desires  of 
the  heart  correspond  with  the  language  of  the  lips. 
It  is  in  some  sense  necessary,  that  the  words  of  prayer, 
or  the  external  part  of  prayer,  should  be  used  by  a  per- 
son, in  order  to  his  coming  under  the  denomination 
of  a  hypocrite  ;  for  a  hypocrite,  in  the  sense  in  which 
the  term,  as  before  observed,  is  commonly  used,  is  a 


On  Hypocnsy.  41 

person  who  pretends  to  religion,  but  has  none — one 
"  who  has^e  form  of  godliness,  but  denies  the  power." 
Now  prayer  is  so  manifestly  a  duty,  so  often  inculcated 
in  the  word  of  God,  that  there  seems  to  be  no  founda- 
tion, for  a  person  to  build  any,  even  the  least  hope 
upon,  that  he  is  a  christian,  who  disregards  so  mani- 
fest a  duty.     The  neglect  of  this  duty,  is  so  evident- 
ly hiconsistent  with  the  christian  character,  that  there 
seems  to  be  no  room  for  others  to  be  deceived ;  and 
esteem  him  the  friend  of  God,  who  is  a  known  neg- 
lecter  of  this  duty.     The  prayerless  man  is,  in  the  view 
of  scriptLU'C,  destitute  of  all  right  affection  of  heart  to- 
wards  God,  and  exposed  to  his   wrath   and  curse. 
True  religion  includes  the  form  of  godliness,  as  the 
greater  includes  the  less ;  and  therefore  though  there 
may  be  the  external  part  of  prayer  without  the  spirit, 
which  is  holy  desires  of  heart — the  very  life  and  soul 
of  the  action,  yet  where  there  is  not  even  the  form,  or 
external  expression,  we  may  conclude,  there  is  not  the 
spirit  of  prayer.     Not  that  words  uttered  are  always 
essential  to  prayer ;    they  are  not  necessary  to  secret 
prayer ;  for  Hannah  prayed  in  spirit  and  truth,  with- 
out  uttering  v/ords  aloud.      Words  were  doubtless 
formed  in  her  ov/n  mind,  which  expressed  the  desires 
of  her  heart.     Even  in  secret  prayer,  some  words  must 
be  framed  in  the  mind,  in  which,  as  in  the  smoke 
from  the  altar,  the  incense  must  ascend.     Not  that 
God  may  understand  us ;  but  that  we  may  understand 
ourselves.     By  this  and  other  expressions  of  religion, 
people  sometimes  deceive  themselves,  and  often  oth- 
ers, and  hence  fall  under  the  denomination  of  hypo- 
7 


42  On  Hypocrisy. 

crites.  It  is  this  form  of  godliness  expressed  in  prayer, 
which  is  intended  by  calling  upon  Godwin  th^text. 
It  is  manifest,  that  in  appearance,  hypocrites  as  well 
as  saints  call  upon  God  ;  and  the  only  distinction  be- 
tween them  is,  one  prays  in  faith,  the  other  does  not. 
When  the  saint  and  hypocrite  pray,  they  appear  alike 
to  men,  who  judge  by  outward  appearance;  but  very 
diiferently  do  they  appear  to  God,  who  searcheth  the 
heart.  Both  call  upon  God — both  use  the  words  of 
prayer. 

The  way  is  now  prepared  to  show 

II.  In  what  sense  it  is  true,  that  hypocrites  do  not 
always  call  upon  God.  The  text  implicitly  grants 
that  they  do  sometimes  call  upon  God,  and  intimates 
that  they  may  do  this  often  ;  but  in  this  they  are  dis- 
tinguished from  the  truly  godly,  they  do  not  always 
call  upon  God.  From  this  it  appears,  as  before  re- 
marked, that  sincere  and  acceptable  prayer  is  not  here 
intended ;  for  in  this  sense  it  is  not  true,  that  they  ever 
call  upon  God ;  and  therefore  the  words  must  be  un-. 
derstood  to  import,  that  hypocrites  do  not  persevere  in 
the  external  part  of  prayer.  They  may  assume  the 
form,  and  continue  the  practice  of  publick,  private  and 
secret  prayer,  for  a  length  of  time,  but  not  alwa}-s. 
In  respect  to  publick  prayer,  hypocrites  are  often  as 
forward  and  zealous,  and  sometimes  more  so,  than  the 
true  saint.  They  often  make  the  highest  professions, 
and  pray  with  great  apparent  zeal.  It  is  remarked  of 
the  Pharisees  in  our  Saviour's  time,  whom  he  calls- 
hypocrites,  that  they  prayed  often  and  long ;  and  chose 
to  pray  in  the  most  publick  places — in  the  synagogues^ 


On  Hypocrisy.  43 

—at  the  comers  of  the  streets.  As  the  basest  motives 
may,  and  often  are  the  prompters  to  this  kind  of  prayjer, 
persons  may  persevere  in  the  outward  performance 
of  it,  so  long  as  they  place  their  happiness,  in  any  con- 
siderable degree,  in  being  thought  pious  by  others — 
or  think  this  disguise  necessary  to  gain  the  confidence 
of  their  fellowmen,  in  order  to  gratify  a  worldly,  or 
covetous  spirit.  This  was  at  the  bottom  of  the  great 
apparent  zeal  displayed  by  the  Pharisees  in  the  minor 
parts  of  religion.  They  cloaked  their  covetous  prac- 
tices, with  an  uncommon  appearance  of  religion.  And 
it  is  probable,  they  made  use  of  this  appearance,  as 
long  as  it  contributed  to  promote  their  wicked  designs. 
Indeed  we  have  no  intimation,  that  they  ever  relin- 
quished this  practice  of  calling  upon  God.  Hence 
a  person  may  keep  up  a  form  of  dcs'otion  in  the  eyes 
of  the  publick,  and  perhaps  impose  on  others  by  a 
hypocritical  show,  until  the  day  of  his  death.  But  as 
there  are  many  motives  to  publick,  and  even  family 
prayer,  which  there  are  not  to  secret,  it  is  very  natural 
to  understand  the  text  as  referring  principally  to  secret 
prayer.  And  it  is  generally  ti'uc  of  the  hypocrite,  that 
while  he  is  comparatively  steady,  and  even  fervent  in 
publick  and  socicil  worship,  yet  as  the  applause  of 
men  is  th^  idol  at  whose  altai'  he  lays  his  gifts,  so 
while  he  stands  on  this  publick  ground,  he  may  pre- 
serve the  outward  form  of  religion ;  but  ^vhen  he  re- 
tires from  this,  into  solitude,  there  is  no  motive  to 
this  duty,  which  arises  from  worldly  considerations. 
And  it  is  natural  to  conclude,  that  many,  who  make 
a  high  profession  of  religion,  and  often  appear  verj- 


44  On  Hypocrisy. 

devout  in  their  publick  conduct,  who  yet  never  make 
a  practice  of  secret  prayer.  Not  that  such  persons 
never  pray  in  secret,  but  they  are  inconstant,  and  com- 
monly, after  repeated  intermissions,  wholly  discontin- 
ue the  practice.  It  is  evidently  implied  in  the  text, 
that  there  is  a  sense,  in  which  it  is  true  of  all  hypocrites, 
that  they  will  jiot  always  call  upon  God.  And  as  there 
are  fewer  motives  to  influence  the  hypocrite  to  secret, 
than  to  publick  prayer,  the  words  of  the  text  may  be^ 
considered  as  literally  and  strictly  true  in  this  sense. 
This  is  a  sense  in  which  hypocrites  do  not  always  call 
upon  God,  and  by  this  they  are  distinguished  from 
the  sincere  friends  of  God.  This  is  a  real,  though  not 
a  publick  distinction.  It  is  not  a  mark  by  which  per- 
sons can  determine  the  religious  character  of  others, 
but  their  own.  We  cannot  determine  what  passes  in 
the  bosom  and  closet  of  another,  but  we  can  in  our 
own.  And  this  is  a  mark,  designed  to  assist  every  man, 
in  determining  his  own  character.  One  obvious  ad- 
vantage attending  this  mark  is,  that  every  person  is 
conscious  of  the  fact.  He  knows  whether  he  is,  or  is 
not  a  stranger  to  secret  prayer ;  and  he  may,  according 
to  the  testimony  of  conscience,  conclude  whether  his 
religion  is  foniial  or  sincere  ;  whether  his  hope  is  the 
hope  of  the  hypocrite,  or  of  the  true  friend  of  God. 
That  this  distinction  does  in  fact  exist,  between  saints 
and  sinners  of  all  classes  and  descriptions,  is  manifest 
from  this ;  christians,  or  the  real  followers  of  Christ, 
are  characterised  in  scripture  as  persons  of  habitual 
prayer.  It  is  said  of  Cornelius,  whose  prayers  and 
alms  had  come  up  for  a  memorial  before  God,  "  that 


A* 


On  Hypocrisy.  45 

he  prayed  to  God  alway."  Observe  the  distinction 
here  made :  he  prayed  to  God  alway.  This  was  an 
evidence  of  his  sincerity ;  and  that  his  cliaracter  was 
essentially  different  from  that  of  tlie  hypocrite,  who 
will  not  always  call  upon  God.  On  the  other  hand, 
sinners  of  all  descriptions  are  characterised,  by  refusing 
to  call  upon  God — or  calling  upon  him  only  when  in 
distress — in  danger ;  therefore  they  are  inconstant,  at 
best,  in  the  performance  of  this  duty.  Much  is  said 
in  scripture  to  impress  this  truth  on  the  mind  of  every 
one,  that  pious  men,  are  men  of  prayer — that  it  is  a 
duty  in  which  they  persevere ;  and  that  the  fact  is 
different  with  hypocrites,  ^hy  it  is  so,  is  our  third 
inquiry. 

III.  Under  this  head  we  promised  to  give  the  rea- 
sons why  hypocrites  do  not  always  call  upon  God. 

1.  The  hypocrite  does  not  delight  himself  in  the 
Almight}\  He  does  not  love  God ;  he  has  no  delight 
in  the  divine  character  and  perfections.  Hence  Job 
demands,  in  the  words  immediately  preceding  the  text, 
with  respect  to  the  hypocrite,  "  will  he  delight  himself 
in  the  Almighty  ?"  This  mode  of  expression  amounts 
to  a  full  declaration  that  he  will  not.  And  this  seems 
to  be  introduced  as  a  reason,  why  he  will  not  always 
call  upon  God.  The  disaffection  of  sinners  to  God  is 
the  reason,  why  they  do  not  always  call  upon  God ; 
as  the  sincere  love  of  saints  is  a  reason,  why  they  per- 
severe in  this  duty.  Prayer  is  the  medium,  or  way 
in  which  the  pious  heart  converses  v\  ith  God  ;  and  it 
is  natural  to  suppose,  that  they  who  love  God  should 
delight  in  the  duty  of  prayer  ;  because  it  is  the  way  in 


46  On  Hypocrisy. 

which  they  converse  with  the  object  of  their  affections. 
It  would  be  very  unnatural  to  suppose,  that  a  person 
should  love  God,  and  not  delight  in  communion  and 
intercourse  with  him  by  prayer ;  and  hence  it  is  agree- 
able to  reason,  as  well  as  scripture  to  believe,  that  the 
heart  which  loves  and  delights  in  God,  should  desire 
to  be  near  him.  And  this  is  the  simple  reason,  why 
good  men  are  men  of  prayer.  Take  away  their  love, 
and  you  take  away  every  thing,  which  can  attract  and 
bring  them  near  to  him.  And  it  is  because  hypocrites, 
and  all  wicked  men,  do  not  love  God,  that  they  neg- 
lect it.  Prayer  considered  in  itself,  is  a  delightful  em- 
ployment to  none,  but  a  renewed  man.  Hence  when 
wicked  men  pray,  it  is  out  of  fear,  knowing  it  to  be  a 
duty,  the  neglect  of  which  God  will  punish  ;  or  they 
'|)ray  from  a  hope  of  obtaining  some  selfish  good ;  for 
it  is  absurd  to  suppose,  they  delight  in  it  for  its  own 
sake.  They  do  not  love  to  draw  near  to  God,  nor  are 
they  delighted  with  a  sense  of  his  presence,  and  are 
willing  to  think  but  little  of  him,  and  to  converse  but 
little  with  him.  Though  hypocrites  may  be  excited 
to  call  upon  God  by  the  hope  of  reward — by  the  de- 
sire of  applause,  or  the  fear  of  punishment,  yet  being 
destitute  of  an  heart  to  commune  with  God,  they  do 
not  persevere  in  this  exercise.  Did  hypocrites  really 
love  God,  they  would  continue  to  call  upon  him  ;  for 
men  will  persevere  in  cultivating  an  acquaintance  with 
those  whom  they  love,  and  in  whose  society  they  de- 
light. This  brings  into  view  the  second  reason,  why 
hypocrites  do  not  always  call  upon  God. 


Oft  Hypocrisy*  47 

2.  The  business  in  itself  is  unpleasant.  As  they 
have  no  delight  in  the  object  of  prayer,  so  they  dis- 
like the  duty  itself.  The  heart  of  the  hypocrite  is  a 
proud  heart.  It  loves  independence,  and  naturally  as- 
pires after  it.  But  prayer  is  an  expression  of  depen- 
dence ;  strictly  speaking  prayer  is  begging.  But  the 
proud  heart  can  have  no  pleasure  in  this,  let  the  favours 
which  he  begs  be  ever  so  rich  and  necessary.  Prayer 
is  a  confession  of  our  poverty  and  dependence,  and 
therefore  must  ever  in  its  nature  be  unpleasant  to  an 
unhumble  heart.  This  may  properly  be  considered 
as  a  very  important  reason,  why  the  hypocrite  does 
not  continue  to  call  upon  God,  particularly  in  secret 
prayer. 

3.  Another  reason  \A'hy  the  hypocrite  does  not  al- 
ways call  upon  God  is,  because  he  has  no  proper  sense 
of  his  sin  and  danger.  The  hypocrite  has  never  had 
such  a  discovery  of  these,  as  to  excite  him  "  to  lay 
hold  of  the  hope  set  before  him  in  the  gospel."  In- 
stead of  smiting  upon  his  sinful  heart,  like  the  Publi- 
can, and  crying  "God  be  merciful  to  me  a  sinner," 
the  hypocrite  is  ready  to  give  thanks  that  he  is  not 
like  other  men.  A  sense  of  danger  often  sets  wicked 
men  to  call  upon  God.  This  made  the  heathen,  who 
were  in  the  ship  with  Jonah,  cry  every  man  to  his  god. 
This  made  the  people  of  Israel,  when  surrounded,  on 
the  one  hand,  with  the  red  sea,  and  on  the  other,  with 
the  Egyptian  armies,  to  cry  unto  the  Lord.  Thus 
with  sinners  under  conviction  of  their  sin  and  danger, 
the  first  effect  produced  by  such  conviction  is,  they 
are  led  to  call  upon  God  in  secret  prayer ;  and  while 


48  0?i  Hypocrisy. 

their  sense  of  danger  continues,  they  continue  in  this 
practice ;  but  when  this  impression  wears  a^vay,  they 
commonly  become  careless  in  this  exercise,  and  fre- 
quently in  the  end  wholly  abandon  it.  There  is,  per- 
haps, nothing,  but  a  sense  of  imminent  danger,  which 
will  excite  the  wicked  man  to  constancy  in  secret 
prayer  ;  and  even  this  will  not  make  liim  love  it. 
H}^ocrites  have  commonly  but  little  sense  of  danger ; 
and  hence  are  wont  to  be  very  negligent  in  secret 
prayer,  even  when  they  display  the  greatest  zeal  for 
God  in  the  view  of  the  world. 

4.  Another  reason  why  hypocrites  do  not  always 
call  upon  God  is,  they  are  commonly  very  blind  to 
their  wants.  They  are  not  sensible,  that  they  are 
poor,  miserable,  undone  creatures,  without  the  help  of 
God ;  but  feel  spiritually  rich  and  in  need  of  nothing. 
They  have  never  attended  to  the  kind  advice  of  Christ 
to  all  such  characters,  "  I  counsel  thee  to  buy  of  me 
gold  tried  in  the  fire,  that  thou  mayest  be  rich,  and 
white  raiment  that  thou  mayest  be  clothed."  But  the 
importance  of  prayer  is  not  seen,  is  not  felt  by  him 
who  sees  not,  that  he  is  in  a  perishing  condition,  and 
that  God  alone  can  save  him  from  ruin.  There  must 
be,  on  the  heart  an  habitual  sense  of  our  spiritual  ne- 
cessities to  lead  us  daily  to  the  throne  of  divine  grace 
to  obtain  mercy,  "and find  help  in  every  time  ofneed.'* 
The  appetite  for  food  given  to  man,  daily  excites  him 
to  seek  a  supply.  O  how  precious  is  the  cool,  refresh- 
ing stream,  to  the  thirsty,  fainting  pilgrim,  travelling 
in  a  dry  and  thirsty  land.  Take  away  his  thirst — his 
sense  of  want — with  what  indifference  would  he  pass 


On  Hypocrisy.  49 

over  the  stream — even  by  fountains  of  living  water  ? 
The  hypocrite,  like  this  traveller,  feels  no  want — never 
hungers  nor  thirsts  after  righteousness — never  felt  the 
desires  of  an  ancient  pilgrim,  and  can  hardly  under- 
stand hisi  meaning  when  he  hears  him  crying  out — 
*^)as  the  hart  panteth  after  the  water  brooks,  so  pant- 
eth  my  soul  after  thee  O  God,  in  a  dry  and  thirsty 
land  where  no  water  is."  He  therefore  draws  no  water 
from  the  wells  of  salvation.  He  lives  on  himself — 
warms  himself  with  the  sparks  of  his  own  fire  which 
he  has  kindled.  But  alas  !  this  will  be  his  portion,  he 
must  lie  down  in  sorrow. 

We  have  now  assigned  the  reasons  why  the  hypo- 
crite will  not  always  call  upon  God.  A  few  reflec- 
tions will  close. 

IMPROVEMENT. 

1.  Here  then,  my  brethren,  you  and  I  have  a  stand- 
ard by  which  to  examine  and  judge  ourselves.  Are 
we  men  of  prayer  ?  And  is  this  the  delightful  business 
of  our  lives  ?  The  conscience  of  each  can,  and  will 
inform  him  whether  prayer  is  his  daily  business ;  and 
whether  it  is  an  employment,  that  is  agreeable  to  his 
heart.  If  you  are  strangers  to  this  duty — if  it  be  un- 
pleasant to  you,  what  is  the  conclusion  ?  Need  I  tell 
you  ?  To  be  real  christians,  you  must  pray — you  must 
pray  in  faith — you  must  always  call  upon  God.  If 
this  be  now  your  character,  you  are  indeed  christians  ; 
be  "  not  weary  in  well  doing,  for  in  due  season'^ 
you  "  shall  reap  if  you  faint  not."  But  if  this 
is  not  your  character  now,  and  should  it  never  be — 

8 


50  On  Hypocrisy, 

ydu  are  now  lost,  and.  you  will  be  lost  in  the  most 
dreadful  sense.  What  hath  the  Lord  said  ?  will  he 
not  pour  out  his  wrath  on  them  that  call  not  on  his 
name  ?  Brethren,  if  our  conscience  condemn  us  not 
in  this,  then  have  we  confidence  toward  God. 

2,  This  subject  may  teach  us  the  importance  of 
praying  in  our  prayers,  in  opposition  to  merely  re- 
peating the  words  of  a  prayer.  Hypocrites  may  often 
say  the  words  of  prayer ;  but  their  hearts  are  destitute 
of  its  spirit.  They  are  not  humble  beggars.  Let 
then  the  feelings  of  our  hearts  correspond  with  the 
words  of  our  lips ;  so  shall  we  find  acceptance  with 
him  who  requireth  truth  in  the  inward  part. 


SERMON   IV. 


GOD'S  REGARD  TO  THE  RIGHTEOUS. 


GENESIS,  xviii.  32. 

And  he  said,  Oh,  let  not  the  Lord  be  migri/ ;  and 
I  will  speak  but  this  once.     Peradventure  ten  shall  be 
found  there ;  and  he  said,  I  will  not  destroy  it  for 
ten's  sake* 

JL  H  E  conduct  of  God  towards  mankind  from  the  be- 
ginning evidently  proves  two  things. 
,  1.  That  God  is  fixedly  and  unalterably  opposed  to 
sin ;  or  to  that  temper  and  conduct  in  his  creatures 
which  are  inconsistent  with,  and  contrary  to  universal 
goodness  ;  and  that  he  really  delights  in  those,  who 
^are  actuated  by  a  spirit  of  universal  justice  and  kind- 
ness. And  indeed  it  is  necessa^,  that  a  being  of  ab- 
solute perfection  should  approve  of  those  moral  quali- 
ties jn  creatures,  by  which  they  resemble  him,  and  be 
displeased  with  the  contrary. 

(       2.  God's  conduct  towards  mankind  shows  that  he 
considers  himself  the  moral  governor  of  the  world; 


52  God^s  Regard  to  the  Righteous, 

whose  proper  business  it  is  to  examine  the  conduct  of 
creatures,  and  whose  office  it  is  to  treat  every  one  ac- 
cording to  his  deeds.  A  remarkable  instance  of  this, 
we  have  in  the  history  of  Sodom  and  Gomorrah,  of 
which  our  text  is  a  part.  These  were  neighbouring 
cities,  situated  upon  that  spot  of  ground  which  now 
forms  the  dead  sea.  These  cities,  long  before  this, 
had  received  signal  favours  from  the  hand  of  Abra- 
ham i  particularly  their  salvation  from  the  Assyrians, 
who  were  leading  them  away  captive,  when  Abraham 
who  followed  them,  with  his  household  servants  only, 
destroyed  the  Assyrians  with  a  great  slaughter,  and  de- 
livered their  captives.  After  this,  they  lived  in  peace, 
and  increased  in  wealth  and  numbers.  The  prophet 
mentions  idleness  and  fulness  of  bread  as  the  sources 
of  their  corruption.  Both  sacred  and  profane  history 
has  marked  their  character,  as  infamous  for  unnatur- 
al lusts  toward  each  other.  The  very  name  of  their 
city,  has  given  a  name  to  a  crime  which  I  shall  forbear 
to  mention.  On  account  of  this  and  other  abomina- 
ble corruptions,  God  determined  to  destroy  them  in 
the  most  terrible  manner.  He  therefore  made  their 
punishment  as  awful  as  their  crimes ;  and  has  made 
them  an  example  to  all  succeeding  generations  of  his 
indignation  against  sin.  And  while  God  determined 
to  show  his  abhorrence  of  the  wickedness, — the  pecu- 
liar vileness  of  Sodom  and  Gomorrah,  by  destroying 
them  with  fire  from  heaven,  and  even  burning  up  the 
very  earth  on  which  they  stood ;  so  he  has  here  given 
a  peculiar  display  of  his  kindness  and  affection  for  all 

who  love  and  fear  God.     *'  And  the  Lord  said  shall  I 

s 


tjod^s  Regard  to  the  Righteous.  53 

hide  from  Abraham,  the  thing  which  I  do,"  that  is,  in 
destroying  Sodom.  The  love  of  God  to  Abraham  is 
discovered  in  letting  him  know  what  he  was  about  to 
do  with  Sodom.  God  thus  gave  him  an  opportunity 
to  show  his  benevolence  and  concern  for  sinners,  and 
doubtless  designed  to  show  him,  and  all  the  friends  of 
God,  the  efficacy  of  importunate  prayer.  It  is  nat- 
ural for  friends  to  communicate  their  designs  and  pur- 
poses to  each  other ;  and  thus  the  infinite  God  conde- 
scends to  treat  a  worm  of  the  dust,  who  is  friendly  to 
his  Maker.  "  And  the  Lord  said  because  the  cry  of 
Sodom  and  Gomorrah  is  great,  and  because  their  sin  is 
Very  grievous,  I  will  go  down  and  see  whether  they 
have  done  altogether  according  to  the  cry  of  it,  and 
if  not  I  will  know."  Not  that  we  are  to  suppose, 
that  there  was  any  uncertainty  in  the  divine  mind, 
what  the  character  and  conduct  of  Sodom  were.  In 
this  plape,  and  in  many  others  in  scripture,  the  holy 
one  of  Israel  speaks  of  himself  after  the  manner  of  man. 
The  angels,  who  appeared  to  Abraham,  and  were 
probably  the  executioners  of  divine  wrath,  upon  this 
awful  occasion,  went  their  way  towai'ds  Sodom. 
Abraham,  who  possessed  a  heart  tenderly  affected  both 
for  the  honour  of  God  and  the  interest  of  his  fellow- 
men,  seems  to  have  been  alarmed  at  this  just,  but 
awful  determination  of  God,  lest  he,  in  this  case, 
should  make  no  distinction  between  the  righteous  and 
wicked,  but  bury  them  in  one  common  ruin.  For 
the  threatening  was  against  the  cities  in  general,  without 
any  exceptions.  And  Abraham  doubtless  believing 
that  Lot,  his  nephew,  was  a  pious  man,  and,  as  a  god- 


54  Qod^s  Regard  to  the  Righteous^ 

ly  temper  is  always  a  charitable  temper,  he  hoped  tliat 
there  were  others  there  of  the  same  character ;  aiid 
therefore  concluded,  that  should  God  destroy  the 
righteous  with  the  wicked,  mankind  would  take  oc- 
casion to  blaspheme  the  name  of  God,  and  say,  that 
he  did  not  regard  the  righteous  any  more  than  the 
wicked,  Abraham  was,  no  doubt,  sufficiently  ac- 
quainted with  human  nature  to  conclude  that  such  an 
improvement  would  be  made  of  the  promiscuous  de- 
struction of  both  these  characters ;  and  was  ready  to 
say,  as  Moses  said  on  a  similar  occasion,  "  what  will 
become  of  the  glory  of  thy  great  name  ?"  We  are  in- 
formed that  when  the  angels  had  departed  from  Abra- 
ham, he  drew  near  to  God, — doubtless  in  prayer, 
as  this  is  the  way  in  which  sinful  creatures  approach 
him ;  and  said,  "  wilt  thou  also  destroy  the  righteous 
with  the  wicked  ?  Peradventure  there  be  fifty  righteous 
within  the  city  ;  wilt  thou  also  destroy,  and  not  spare 
the  place  for  the  fifty  righteous  that  are  therein? 
That  be  far  from  thee  to  do  after  this  manner,  to  slay 
the  righteous  with  the  wicked ;  and  that  the  righteous 
should  be  as  the  wicked,  that  be  far  from  thee.  Sliall 
BOt  the  Judge  of  all  the  eaith  do  right  ? — And  the 
Lord  said,  if  I  find  in  Sodom  fifty  righteous  within 
the  city,  I  will  spare  all  the  place  for  their  sakes."  But 
it  seems,  that  Abraham  was  doubtful  whether  such  a 
number  could  be  found  there  ;  and  therefore  was  de- 
sirous of  interceding  for  the  city,  even  if  the  number 
of  godly  persons  should  be  but  very  small.  Being 
sensible,  he  was  in  the  presence  of  his  Maker, — the 
Judge  of  all  the  earth,  and  impressed  with  a  solemn 


God^s  Refrard  to  the  Jiighfeous,  55 

sense  of  his  majesty  and  glory, — and  with  a  deep 
sense  of  his  own  littleness  and  uriworthiness,  to  be 
permitted  to  have  such  intercourse  with  God  in  prayer, 
he  introduces  his  next  petition  with  this  observation, 
expressive  both  of  Jiis  sense  Of  the  majesty  of  God, 
and  his  Own  un worthiness, '"  behold  now  I  have  taken 
upon  me  to  speak  unto  the  Lbrti,  who  am  but  dust  and 
ashes ;  peradventure  there  •  shtill  lack  five  of  the  fifty 
righteous,  wilt  thou  destroy  all  the  city  for  lack  of 
five?  And  he  said,  if  I  fitid  there  forty  and  five,  I  will 
not  destroy  it.  And  he  spake  unto  him  yetagain  and  said, 
peradventure  there  shall  be  forty  found  there  ;  and  he 
saidi  will  not  destroy  itfor  forty'ssake.  Andhe  said  unto 
him,  Oh,  let  not  the  Lord  be  angry  and  Iwill  speak ; 
peradventure  there  shall  thirty  be  found  there.  And  he 
said  I  will  not  do  it,  if  I  find  thirty  there.  And  he 
said,  behold  now  I  have  taken  upon  me  to  speak  jinito 
the  Lord ;  peradventure  there  shall  be  twenty  fotirid 
th^re.  And  he  said  I  will  not  destroy  it  for  twenty's 
sake.  And  he  said,  Oh,  let  not  the  Lord  be  angry,  and 
I  will  speak  but  this  once  ;  peradventure  ten  shall  be 
found  there.  And  he  said  I  will  not  destroy  it  for  ten's 
sake.  And  the  Lord  went  his  ^vay  as  soon  as  he  had 
left  communing  with  Abraham,  and  Abraham  returned 
unto  his  place."  I  would  here  observe,  that  this  whok 
narration  gives  us  the  idea  of  a  personal  conference, 
and  leaves  no  room. to  doubt,  but  that  he,  who  is  liere 
called  Jehovah,  was  the  same  \\^ho  afterwards  in  hu- 
man nature  said,  "I  and  the  Father  are  one,",  artd 
"  he  that  hath  seen  me  haith  seen  the  Father."  Hence 
we  infer,  that  this  was  an  anticipation  of  the  future  ii^- 


56  God's  Regard  to  the  Righteous, 

carnation  of  the  Son  of  God' — "  God  was  manifested 
in  the  flesh."  In  this  conversation  with  Abraham, 
God  discovered  his  love  to  him  as  an  individual  saint, 
and  in  his  gracious  answers  to  his  petitions,  he  man- 
ifested his  love  and  care  of  the  righteous  in  general. 
God  taught  Abraham,  and  indeed  all  the  succeeding 
friends  of  God,  that  such  is  his  delight  in  the  right- 
eous, who,  considered  in  themselves,  are  fallen,  guilty 
creatures,  yet  because  they  have  "  a  little  strength," 
he  will  restrain  his  anger  from  falling  upon  the  wicked,, 
rather  than  a  few  righteous  persons  should  suffer  in 
the  calamity.  For  the  sake  of  ten  righteous  persons, 
God  would  have  spared  all  the  wicked  inhabitants  of 
Sodom  and  Gomorrah,  consisting  of  many  thousands. 
These  words  therefore  contain  the  two  following 
propositions, 

I.  God  has  a  peculiar  love  to,  and  care  over  the 
righteous. 

II.  Such  is  God's  love  to  the  righteous,  that  the 
wicked  are  often  spared,  and  their  punishment  delayed 
for  their  sake. 

1.  God  has  a  peculiar  love,  and  care  of  the  right- 
eous. This  implies,  that  there  is  a  real  difference  be- 
tween the  characters  of  those  who  are  called  righteous 
and  wicked.  This  moral  distinction  of  character  is 
the  foundation  of  that  love  and  regard,  whioh  God  has 
ever  felt  and  expressed  towards  the  one,  and  of  that 
displeasure,  which  he  has  felt  and  expressed  towards 
the  other  character.  Some  have  supposed  that  there 
is  no  such  thing  as  true  religion,  that  all  the  profes- 
sions of  love  to  God,  for  his  excellency  and  glory, 


God^s  Regard  to  the  Righteous .  57 

are  deceitful,  and  hypocritical.  But  our  text,  and  in- 
deed the  whole  bible,  clearly  hold  up  this  difference, 
and  the  whole  is  false,  or  there  is  an  essential  dis- 
tinction between  the  characters  of  men.  There  are 
persons,  who  really  and  truly  love  God,  above  every 
other  object,  and  place  his  honour  and  the  interest  of 
his  kingdom  uppermost  in  their  hearts.  And  there 
are  others,  who  not  only  have  no  love  to  God ;  but  in 
heart  are  unfriendly  to  him.  His  true  character  is  the 
object  of  their  aversion.  The  following  is  the  chai'ac- 
ter  of  all  the  impenitent  world,  "  The  carnal  mind  is 
enmity  against  God,  is  not  subject  to  his  law  neither 
indeed  can  be."  This  is  the  source  of  all  the  wick- 
edness in  the  world.  This  like  a  full  fountain  is  con- 
tinually pouring  itself  into  a  multitude  of  streams. 
Sin  consists  in  an  unfriendly  heart  to  God,  the  fountain 
of  all  being,  and  sum  of  excellence  and  perfection. 
But  were  mankind  universally  friendly  to  God,  they 
would  of  consequence  be  friends  to  holiness,  and  ene- 
mies to  sin ;  and  therefore  would  be  objects  of  the 
divine  approbation  and  delight.  And  in  proportion  to 
the  degree  of  their  love  to  God,  sin  would  be  banished 
out  of  the  world. — But  when  Ave  attend  to  facts — the 
words  and  actions  of  men,  we  shall  find,  that  in  general, 
tliey  are  possessed  of  a  very  different  character.  Truly 
in  many  things  all  offend,  and  come  short  of  that  per- 
fect love  to  God,  which  is  his  due ;  yet  notwithstand- 
ing the  great  and  general  wickedness  of  the  world, 
there  always  have  been,  and  always  will  be  those 
who  love  God  sincerely  and  supremely.  Such 
persons  are  the  objects  of  the  divine  complacency  and 
9 


58  God''s  Regard  to  the  Righteous. 

care.     That  this  is  indeed  true  will  appear  from  two 
sources  of  evidence. 

1.  From  divine  testimony.  The  precious  prom- 
ses  made  to  all  such  characters  are  evidences  of  the 
love  and  approbation  of  God.  The  whole  body  of  the 
godly  in  every  age  compose  the  church  of  God ;  and 
every  good  thing,  which  is  any  where  promised  in 
Scripture  to  the  church,  as  a  collective  body,  every 
pious  man  has  an  interest  in ;  especially  in  all  those 
promises  of  spiritual  good  things  secured  by  promise, 
to  the  church.  So  on  the  other  hand,  in  every  thing 
of  a  spiritual  nature,  promised  to  any  particular  person, 
as  a  believer,  the  whole  church  is  interested.  This  love 
and  care  of  God  for  the  righteous  are  exhibited  in  the 
titles  which  he  gives  himself,  or  in  what  he  is  to  them. 
To  the  church  in  trouble  he  says,  "  Fear  not  for  I  am 
with  thee,  be  not  dismayed  for  I  am  thy  God."  When 
God  entered  in  covenant  with  Abraham ;  this  was  its 
condition,  "  Walk  before  me,  and  be  thou  perfect.'* 
By  perfect  here  is  not  meant  legal  perfection ;  if  so, 
no  flesh  living  could  ever  comply  with  its  condition. 
But  in  a  gospel  sense,  a  man  is  said  to  be  perfect, 
when  he  has  a  sincere  and  governing  respect  to  all 
parts  of  duty,  pointed  out  in  the  divine  commands ; 
though  the  degree  and  intenseness  of  his  affections, 
with  respect  to  their  objects,  fall  short  of  the  require- 
ments of  the  law  in  every  instance.  And  this  kind  of 
perfection  is  required  of  mankind,  in  order  to  their  be- 
coming parties  in  the  covenant  of  grace.  To  such 
as  comply  with  this  condition  of  the  covenant,  God 
hath  said,  "  I  will  be  a  God  unto  thee."     This  im- 


God's  Regard  to  the  Righteous.  5^ 

plies,  that  God  will  defend  them  by  his  power,  and 
make  every  thing  in  this  world  work  for  their  good, 
and  at  length  will  receive  them  to  glory.  This  is  the 
sum  of  what  God  promised  to  Abraham ;  and  the 
Apostle  considers  the  gift  of  Christ,  and  all  the  glorious 
blessings  resulting  to  the  church  through  him,  as  the 
fulfilment  of  this  promise.  There  is  no  good  thing 
promised  in  the  bible,  which  is  not  impUed  in  this 
promise,  "  I  will  be  a  God  to  thee  and  to  thy  seed  after 
thee.""  In  this  promise,  the  church,  in  all  ages,  has 
had  great  support  and  comfort.  In  this  sense  God  is 
not  the  God  of  the  wicked.  They  have  never  taken 
hold  of  his  gracious  covenant,  and  have  no  part  in  its 
promises. 

2.  The  love  and  care  of  God  for  the  righteous 
may  be  inferred  from  the  relation,  in  which  he  stands 
to  them,  which  is  that  of  a  Father.  A  father  has  a 
peculiar  affection  for  his  children,  and  is  never  more 
happy,  than  when  providing  for  the  safety,  health  and 
happiness  of  his  family.  He  lays  up  wealth  for  his 
children,  and  when  he  dies,  makes  them  his  heirs. 
God  is  the  father  of  the  righteous,  and  loves  them 
with  infinite  tenderness ;  and  the  love  of  the  kindest 
earthly  parent  can  never  equal  the  love  of  God  to  his 
people.  Hence  God  says,  "  Can  a  woman  forget  her 
sucking  child?"  a  thing  very  unlikely,  yet  not  impossi- 
ble; "  yet  will  not  I  forget  thee."  *'  I  have  loved  thee 
with  an  everlasting  love,  therefore  with  lov  ing  kindness 
liave  I  drawn  thee."  He  has  set  his  people  "  as  a  seal 
upon  his  arm,  and  as  a  seal  upon  his  heart."  For  this 
reason  he  warned  Pharaoh  of  the  danger  of  detaining 


60  GocPs  Regard  to  the  Righteous, 

and  oppressing  Israel  in  Egypt,  "  Israel  is  my  son, 
even  my  first  bom,  and  if  thou  wilt  not  let  him  go, 
that  he  may  serve  me,  I  will  slay  thy  son,  even  thy 
first  bom."  A  tender  parent  is  very  sensible  of  inju* 
ries  done  to  his  children,  because  he  is  more  tenderly 
affected  towards  them  than  others.  And  such  is  the 
love  of  God  to  his  people,  that  he  says  of  them,  "  He 
that  toucheth  you  toucheth  the  apple  of  his  eye." 

3.  God  has  expressed  his  love  and  care  for  the 
righteous,  not  only  in  his  word,  but  in  his  conduct. 
Love  is  manifested  by  a  constant  and  careful  attention 
to  the  beloved  object,  when  in  danger  ;  and  a  readiness 
to  afford  assistance  in  seasons  of  difficulty ;  and  the 
strength,  or  degree  of  this  love  is  discovered,  in  the 
tilings  it  will  do  for  the  good  of  its  object.  See  this 
love  and  care  of  God,  toward  the  righteous,  displayed 
in  the  salvation  of  Noah  and  his  family,  who  were  the 
only  righteous  persons  on  the  earth,  when  he  brought 
the  flood  upon  the  world  of  the  ungodly.  When 
God  had  determined  to  destroy  the  world  for  its 
wickedness,  he  acquainted  Noali  with  his  design,  and 
pointed  out  to  him  the  way  and  means  of  escape. 
Thus  God  took  peculiar  care  of  Abraham,  that  no 
man  should  hurt  him ;  and  reproved  kings  for  his  sake ; 
and  made  him  great  and  prosperous  in  a  strange  land. 
See  the  love  and  care  of  God  strikingly  exhibited  in 
the  preservation  and  exaltation  of  Joseph  in  Egypt ; 
and  in  the  deliverance  of  Israel  from  tlieir  bondage  in 
that  land.  But  I  must  not  pass  over  the  tender  ex- 
pressions of  divine  love  to  Lot  and  his  family.  It  is 
very  evident,  that  Lot  was  the  only  pious  man  in 


God^s  Regard  to  the  Righteous,  61 

Sodom ;  and  some  of  his  family  shared  in  his  deliver- 
ance, because  of  their  connexion  with  him.  How  re- 
markably was  the  care  of  God  displayed  towaids  right- 
eous Lot,  when  he  would  no  longer  bear  with  the 
wickedness  of  that  people  !  The  destruction  of  Sodom 
seems  to  have  been  committed  to  two  angels,  who 
after  they  had  left  the  tent  of  Abraliam,  called,  in  the 
evening  on  Lot,  who  lived  in  Sodom,  and  acquainted 
him  with  their  commission,  and  directed  him  to  fly  with 
his  family  to  the  mountain,  without  the  limits  of  the 
dreadful  conflagration.  Lot  believed  that  the  city 
would  be  destroyed,  and  therefore  went  out  and  "  spake 
unto  his  sons  in  law ;  but  his  words  seemed  unto  them 
asone  who  mocked. ' '  Why  have  good  men  believed,  and 
why  do  they  still  believe,  that  God  will  destroy  the  wick- 
ed? Is  it  because  they  have  no  benevolence  ?  Read  over 
again  the  intercession  of  Abraham  for  Sodom,  and 
say,  whether  he  discovered  a  want  of  feeling  for  the 
wicked.  Why  then  did  Abraham  and  Lot  believe, 
that  God  would  destroy  the  wicked,  ^vhile  the  men  of 
Sodom,  disbelieved  it.  The  reason  is,  Abraliam,  Lot, 
and  all  pious  men  have  different  views  of  the  evil  of 
sin,  from  the  wicked. 

And  while  Lot  lingered,  desirous  of  persuading  his 
friends  to  go  with  him,  "  the  angels  laid  hold  on  his 
hand,  and  upon  the  hand  of  his  wife,  and  upon  the 
hand  of  his  two  daughters,  the  Lord  being  merciful 
unto  him.'*  The  angels  assured  him,  they  could  do 
nothing  until  he  was  gone ;  that  is,  they  could  not  des- 
troy the  city,  while  one  righteous  man  remained  in  it. 
God's  regard  to  one  true  saint  was  sufficient  to  restrain 


62  God^s  Regard  to  the  Righteous. 

his  anger  from  falling  on  tliis  wicked  city.  When  the 
angels  had  led  him  out  of  the  city,  and  directed  him 
to  fly  to  the  mountain,  the  natural  apprehension  of 
danger,  from  being  left  defenceless  in  the  wildeniess, 
among  wild  beasts,  took  possession  of  his  mind ;  and 
he  requested,  that  he  might  retire  to  Zoar,  a  little  city 
in  the  confines  of  Sodom,  which,  with  the  cities  of  the 
plain,  was  to  have  been  destroyed.  Lot  said,  "  Behold 
now,  thy  servant  hath  found  grace  in  thy  sight,  and  thou 
hast  magnified  thy  mercy,  which  thou  hast  shewed  unto 
me  in  saving  my  life,  and  I  caimot  escape  to  the  moun- 
tain lest  some  evil  take  me,  and  I  die  ;  behold 
now,  this  city  is  near  to  flee  unto,  and  it  is  a  little  one. 
Oh  let  me  escape  thither,  (is  it  not  a  little  one  ?)  and  my 
soul  shall  live."  Though  Lot  might  have  rested  sure 
that  God,  who  had  taken  care  to  save  him  from  the 
destruction  of  the  city,  would  have  protected  him  in 
the  wilderness ;  yet  God,  in  condescension  to  the  nat- 
ural infirmities  of  human  nature,  not  only  grants  his 
request,  but  saves  the  city  on  his  account.  "  And  he 
said  unto  him.  See,  I  have  accepted  thee  concerning 
this  thing  also,  that  I  will  not  overthrow  this  city,  for  the 
which  thou  hast  spoken."  I  might  multiply  instances- 
aim  ost  without  number,  in  which  the  love  of  God  has 
been  manifested  to  his  people,  all  along  through  the 
Jewish  dispgisation ;  in  the  time  of  Christ  and  his 
apostles ;  in  the  miraculous  preservations  they  experi- 
enced, and  their  inward  supports  and  comforts  under 
their  trials :  but  this  is  unnecessary.  We  have  already 
in  some  degree  anticipated  our 


God^s  Begard  to  the  Righteous.  GS 

II.  Head,  which  was  to  show,  that  such  is  the  love  of 
God  to  the  righteous,  that  he  often  spares  the  wicked 
for  their  sakes.  This  observation  is  true  of  the 
world  at  large.  That  God  may  accomplish  his  de- 
signs of  mercy  to  his  church,  is  the  only  reason,  why 
the  world  is  continued.  God  saves  the  world  of  sin- 
ners from  destruction,  for  the  sake  of  his  people,  who 
are  scattered  up  and  down  in  it.  Were  it  not  for  these, 
God  would  soon  destroy  the  earth.  This  may  be  ar- 
gued, from  what  God  has  done  in  times  past,  when 
the  world  universally,  (Noah  and  his  family  excepted) 
had  become  wicked.  God  provided  for  their  safety, 
and  the  world  was  immediately  destroyed.  While 
Lot  continued  in  Sodom,  it  was  spared ;  but  as  soon 
as  he  departed,  the  flame  kindled.  When  he  entered 
Zoar,  this  little  city  had  a  pledge  of  its  safety.  And 
had  there  been  only  ten  such  characters  as  Lot  found  in 
these  cities,  they  would  have  been  saved  for  their  sake. 
How  often  did  God  spare  the  Jewish  nation,  for  the 
sake  of  a  pious  few,  who  were  among  them  !  This 
was  particularly  the  case  in  the  time  of  Elijah  ;  God 
had  then  reserved  unto  himself  seven  thousand,  who 
had  not  bowed  the  knee  to  the  image  of  Baal ;  and 
the  nation  \\2ls  saved  for  their  sakes.  The  prophet 
Isaiah  confirms  this  sentiment,  that  God  spares  the 
wicked  for  the  sake  of  the  righteous  among  them. 
In  his  day,  that  nation  were  extremely  corrupt,  and  he 
assigns  this  as  the  reason,  why  they  were  not  destroyed, 
like  Sodom  and  Gomorrah.  "  Except  the  Lord  of 
hosts  had  left  unto  us  a  very  small  remnant,  we  should 
have  been  as  Sodom,  and  we  should  have  been  like  unto 


64  God's  Regard  to  the  Righteous. 

Gomorrah.  These  brief  observations  may  be  suffi- 
cient to  bring  to  your  recollection,  a  truth  abund 
antlv  taught  in  the  word  of  God.  Some  useful  re- 
marks will  now  close. 

IMPROVEMENT. 

1.  This  subject  teaches  us  the  meaning  of  Christ's 
words  to  his  disciples,  "  Ye  are  the  salt  of  the  earth." 
Christians  preserve  the  world  from  ruin — from  greater 
degrees  of  corruption,  as  salt  does  those  substances, 
with  which  it  is  mixed.  God  saves  the  world  for  their 
sakes ;  and  by  their  example,  influence  and  prayers, 
the  world  enjoys  many  blessings.  When  God  bestows 
temporal  blessings  on  the  wicked,  he  does  it  in  answer 
to  the  prayers  of  the  righteous.  And  when  he  be- 
stows spiritual  blessings,  it  is  done  in  answer  to  prayer. 
When  Zion  travails,  in  prayer  to  God,  she  brings 
forth  spiritual  children. 

2.  This  subject  teaches  us,  that  there  are  yet  those 
in  the  world,  who  love  and  fear  God.  God  spares  the 
wicked,  and  bestows  innumerable  mercies  upon  the 
world.  This  is  an  evidence  that  there  are  righteous 
men  in  the  world.  Though  we  have  reason  to  fear, 
that  their  number  is  comparatively  small,  yet  doubtless, 
God  now  has  a  seed  to  seek  him,  and  a  generation  to 
serve  him,  on  whose  account  the  wicked  receive  fa- 
vours, while  God  is  gathering  in  his  people. 

3.  This  subject  shows  us,  that  the  wicked  have  no 
reason  to  conclude,  that  it  is  out  of  regard  to  them, 
that  God  bestows  favours  on  them.  God  is  angry 
with  the  wicked,  while  he  bestows  his  favours  abund- 


God^s  Regard  to  the  Righteous*  65 

antly  upon  them.  The  rich  man  in  the  gospel  drop- 
ped into  hell  amidst  the  temporal  blessings  of  God.  It 
is  the  manner  of  God  to  bestow  favours  on  sinners  in 
mercy  to  his  people.  These  favours  are  distributed 
among  mankind  generally,  that  his  own  people,  who 
live  among  them,  may  be  comfortable.  Were  they  all 
removed,  as  they  were  from  Sodom,  you  who  disre- 
gard God,  and  your  duty,  might  expect  to  receive 
very  different  treatment.  This  consideration  should 
teach  you,  not  to  judge  of  your  state  by  the  common 
mercies  of  divine  Providence  ;  for  in  these,  God  lets 
the  wicked  share  with  the  righteous,  and  indeed  for 
the  sake  of  the  righteous. 

4.  This  subject  shows  us  that  the  wicked,  in  op- 
posing and  persecuting,  in  all  ages,  the  people  of  God, 
have  acted  directly  contrary  to  their  own  interest. 
**  He  that  is  upright  in  his  way  is  an  abomination  to 
the  wicked."  The  wicked  are  unfriendly  to  the  peo- 
ple of  God.  See  this  exemplified  in  Sodom.  How 
did  the  vile  inhabitants  of  this  wicked  city  treat  Lot  ? 
They  reviled  him,  they  assaulted  his  house  ;  and 
would  have  committed  the  vilest  abuse,  had  he  not 
been  defended  by  his  heavenly  guests.  How  directly 
against  their  interest  did  they  conduct !  Lot  was 
their  only  defence;  yet  how  did  they  abuse  him! 
This  spirit  of  opposition,  had  it  an  unrestrained  influ- 
ence, would  extirpate  the  people  of  God  from  the 
earth.  This  spirit  has  risen  to  great  heights  at  partic- 
ular periods,  of  the  world.  Rivers  of  blood  have 
been  shed  to  destroy  the  church  of  God,  while  the 
persecutors  little  thought,  that  for  the  sake  of  the 
10 


1 


^6  God^s  Regard  to  the  Righteous* 

righteous,  they  were  suffered  to  live,  and  enjoy  the 
comforts  of  life ;  and  that  had  they  obtained  their  wish^ 
it  would  have  been  their  own  destruction. 

God's  love  and  care  for  the  righteous  may  well 
make  them  thankful,  watchful,  and  humble.  Thank- 
ful, because,  it  is  by  grace  they  are,  what  they  are— 
watchful,  that  they  do  nothing  to  offend  so  kind  and 
gracious  a  preserver.  Humble,  that  they  serve  him 
with  so  much  iitconstancy,  and  with  no  more  ardency 
of  affectipn.    Think  on  this  and  be  humble. 


i^'V    •>  V         \-      '«..v.\<??f  '\% 


SERMON  V. 


YOUTH  ADDRESSED. 


PSALM,  cxix,  9* 

fFherewithal  shall  a  young  man  cleanse  his  way  f 
By  taking  heed  thereto  according  to  thy  word, 

J.  H  E  hopes  of  a  nation,  with  respect  to  their  future 
prosperity,  depend  much  upon  the  rising  generation. 
And  parents  themselves  may  calculate  upon  much 
satisfaction  or  sorrow,  according  as  their  children  grow 
up  in  habits  of  virtue  or  vice.  A  virtuous  youth  will 
be  a  dutiful  and  affectionate  child,  when  his  parents 
become  old.  He  will  be  an  useful  citizen,  and  a  pro- 
moter of  the  good  of  church  and  state,  when  he  comes 
to  be  a  man  ;  and  his  usefulness  will  probably  increase 
with  his  years  and  influence.  But  the  child,  who 
grows  up  in  habits  of  vice,  and  in  the  indulgence  of 
youthful  vanities,  gives  reason  to  fear,  that  he  will 
prove  undutiful,  and  unkind  to  his  aged  parents ;  and, 
instead  of  a  blessing,  he  will  prove  a  curse  to  the  age 
in  ^yhich  he  lives,  and  to  that  society  of  which  he  is  a 


68  Youth  Addressed. 

member.  The  human  mind  in  its  present  fallen  state 
is  prone  to  vice.  Of  this  truth  we  have  the  plain  and 
repeated  testimony  of  Scripture  and  observation.  The 
mind  of  youth,  however,  is  as  capable  of  virtue,  as  of 
vice  ;  and  much  care  is  necessary  in  forming  the 
young,  impressible  heart,  to  a  sense  of  duty ;  and  in 
directing  it  to  an  habitual  course  of  virtuous  action. 
Upon  the  principljs,  that  the  minds  of  children  may  be 
formed  to  a  virtuous  course  of  conduct,  that  divine 
injunction  to  parents  is  founded  ;  "  Train  up  a  child  in 
the  way  he  should  go." 

David  and  Solomon  have  in  nothing  discovered 
more  knowledge  of  mankind,  than  in  addressing 
such  a  large  portion  of  their  instructions  to  youth. 
By  the  wise  and  observing,  this  has  always  been  con- 
sidered the  most  important  period  in  the  life  of  man, 
for  forming  the  manners,  cultivating  the  mind,  and 
regulating  the  heart.  These  inspired  teachers,  above 
their  predecessors,  seem  deeply  sensible  of  the  impor- 
tance of  early  instruction ;  and  that  the  young  should 
remember  their  Creator  in  the  days  of  their  youth. 
They  say  much  to  warn  parents  of  the  evil  conse- 
quences, to  themselves,  to  their  children,  and  to  the 
world,  of  neglecting  to  give  them  a  pious  education. 
They  say  much  to  encourage  parents  to  expect,  that 
pious,  persevering,  parental  instruction  and  discipline, 
shall  be  attended  with  the  divine  blessing,  and  prove  the 
means  of  making  them  truly  good  and  happy.  They 
say  much  to  young  people",  to  dissuade  them  from 
youthful  vanities,  and  sinful  practices.  They  set 
before  them  the  evil    effects   of  a  vicious  life,  the 


Youth  Addressed.  69 

probable,  fatal  consequences  of  a  youth,  devoted  to 
sinful  courses.  They  say  much  to  urge  them  to  de- 
vote their  youth  to  the  practice  of  piety,  because  it  is 
the  best  time ;  and  because  they  knew,  that  vicious 
habits  contracted  in  youth  are  seldom  broken,  and, 
like  almost  every  thing  else,  gather  strength  by  time 
and  indulgence.  Hence  we  find  them  exhorting 
the  young  to  give  God  their  hearts  ;  to  put  away 
sorrow,  that  is  sin,  firom  their  heart,  and  evil  from 
their  flesh. 

The  text  contains  an  inquiry  how  this  can  be  done, 
and  a  sure  direction  how  this  may  be  effected.  "  How 
shall  a  young  man  cleanse  his  way  ?"  A  man's  way 
doubtless  means  the  habitual  temper  of  his  heart,  and 
the  general  tenor  of  his  conduct  flo^ving  from  it.  The 
question  then  is  this  ;  How  shall  a  young  man 
regulate  his  temper  and  govern  his  conduct,  so  as  to 
please  his  Maker?  The  answer  to  this  inquiry  we 
have  in  the  text ;  "By  taking  heed  thereto  according 
to  thy  word."  The  word  of  God  is  here  proposed 
as  the  only  sure  guide  to  truth  and  happiness.  It  is 
the  rule — the  stimdard,  by  which  the  temper  of  all 
heaits,  and  all  actions  will  be  tried  at  the  day  of  Judg- 
ment ;  "  For  God  hath  appointed  a  day  in  wliich  he 
will  judge  the  world  in  righteousness  according  to 
my  gospel."  The  word  of  God  points  out  what 
temper,  and  what  conduct  are  agi'eeable  to  the  will  of 
God ;  and  what  temper,  and  ^^^hat  conduct  are  contrary 
to  it.  It  points  out  to  us,  what  is  right  and  accepUible 
to  God  in  thought,  word,  imd  deed.  And  at  the  day  of 
Judgment,  the  whole  character  of  every  man  will  be 


•yo  Youth  Addressed. 

unfolded,  and  compared  with  this  rule  of  duty ;  and 
they,  whose  character  is  found  such  as  the  word  of 
God  requires,  will  be  justified  and  accepted.     This 
discovers  how  important  it  is,  that  the  young  should 
keep  their  eye  upon  the  word  of  God ;  and  conduct 
their  lives   according  to  its  sacred   precepts.      The 
reason  is,  that    by  it  you  are  taught,  how  you   are 
to  feel,  think,  speak,  and  act,  both  toward  God  and 
man.      He   whose  heart   is  actuated  by  the  temper 
which  the  word  of  God  requires,  possesses  the  charac- 
ter of  the  pure  in  heart,  and  shall  see  God's  face  in 
peace ;   and  from  such  a  pure  heart  will  flow  such 
conduct,  as  denominates  the  hands  clean;  and  there- 
fore such  shall  be  admitted,  according  to  the  sacred 
standard,  to  dwell  in  God's  holy  hill.     This  statement 
exhibits  the  Scriptures  in  a  very  interesting  and  impor- 
tant  light.       If  they  be  the  rule  by  which  all  ouf 
thoughts,  words,  and  actions  will  be  tried  in  the  day  of 
Judgment,  then.it  is  plain,  that  the  study  and  knowl- 
edge of  the  Scriptures  are  important,  and  a  temper  and 
practice  founded  upon  the  precepts  of  God's  word  are 
as  necessary,  as  it  is  that  we  should  appear  at  the  day 
of  Judgment  with  safety,  and  hear  from  the  mouth  of 
our  Judge  this  happifying  sentence,  "  Come  ye  blessed 
of  my  father,  inherit  the  kingdom  prepared  for  you 
from  the  foundation  of  the  world." 

My  text  naturally  leads  me  to  address  the  young 
man — the  young  woman ;  and  point  out  to  them  their 
duty  and  danger.  And  I  address  them,  not  because, 
they  only  have  need  of  cleansing  their  way.  David 
addressed  the  young,  that  they  might  have  a  portion 


Youth  Addressed.  71 

of  divine  instruction  in  season ;  and  because  he  knew, 
they  were  more  likely  to  regard  his  counsels,  thiin 
those  who  had  gro\vn  old  in  sinful  ways.  Nor  do  I 
address  my  young  hearers,  because  I  suppose  them 
more  devoted  to  youthful  vanities  in  this,  than  in  oth- 
er towns ;  but  because  I  wish  they  may  be  fully  con- 
vinced of  the  evil  of  sin,  and  thoroughly  and  univer- 
sally reformed,  so  as  to  be  a  shining  example  of  what- 
soever things  are  lovely  and  of  good  report.,  to  all 
around  them. 

How  shall  "  a  young  man  cleanse  his  way  ?"  We 
have  observed  that  a  man's  way  means  his  course  of 
life,  including  his  thoughts,  words,  and  actions,  which 
form  his  moral  character.  From  the  propensity  of  the 
human  heart  to  sin,  arises  the  great  danger  of  our  run- 
ning into  errour  in  principle,  and  vice  in  practice.  We 
then  observe 

1.  Would  a  young  man  cleanse  his  way,  he  must 
be  careful  to  form  his  principles  by  the  word  of  God. 
This  is  very  important,  because  your  conduct  will  be 
much  influenced  by  your  opinions.  Every  man  will 
Vialk  in  the  name  of  his  God ;  that  is,  men  will  con- 
duct in  life,  according  to  the  ideas  they  form  of  God. 
Can  the  same  conduct  be  expected  from  that  man, 
who  disbelieves  the  being  and  perfections  of  God,  as 
from  him,  who  is  impressed  with  them  ?  Will  that  man 
who  does  not  believe  in  a  future  state,  be  likely  to  con- 
duct like  one  who  does  ?  Will  that  man  who  believes 
himself  not  accountable,  conduct  like  him,  who  ex- 
pects to  give  an  account  of  the  deeds  done  in  his 
body  ?  Can  we  expect  the  same  conduct  from  that 


72  Youth  Addressed, 

man,  who  believes  that  sinfulness  is  no  sin,  as  froTn 
him,  who  believes  it  is  detestable  in  the  sight  of  God  ? 
Will  that  man,  who  believes  that  it  is  his  duty  to  love 
others  as  himself,  conduct  upon  the  selfish,  contract- 
ed plan  with  him  who  believes,  he  owes  no  duty  towai'ds 
others?  Can  we  expect  the  same  conduct  from  him 
who  believes,  he  owes  no  duty  to  the  poor,  as  from 
him  who  believes,  he  ought  to  be  kind  and  charitable  ? 
Did  we  know  ^  man,  who  believed  that  it  was  not 
wrong  to  rob  and  murder,  should  we  trust  our  life 
and  property  in  his  hand,  with  the  same  confidence, 
we  should,  did  he  conscientiously  regard  the  command- 
ments of  God  ?  It  is  natural  for  a  man  to  act  accord- 
ing to  his  sentiments.  He,  whose  principles  are  fluc- 
tuating and  erroneous,  cannot  be  expected  to  act  uni- 
formly and  uprightly.  View  that  man  who  believes 
nothing  about  religion,  will  he  live  and  act  like  one, 
who  believes  in  the  doctrines  of  the  gospel  ?  Were  we 
to  look  into  societies  and  towns,  we  might  learn  their 
sentiments  from  their  conduct.  Are  they  inattentive 
to  the  sabbath  ?  Is  divine  worship  neglected  ?  Are 
they  profane  and  immoral  ?  Is  the  tavern  more  fre- 
quented than  the  house  of  God  ?  What  opinion  do 
you  form  of  this  people  ?  Do  you  not  conclude  them 
a  people  of  no  religious  principles?  Or,  if  they  have 
any,  that  they  are  as  erroneous  as  their  conduct  is  ir- 
regular ?  Where  people  are  not  careful  what  they  be- 
lieve, we  expect  to  find  them  as  careless  how  they 
practise.  If  the  religious  sentiments  of  men  had  no 
influence  on  their  practice,  why  should  so  much  be 
said  in  Scripture  on  the  importance  of  their  embracing 


Youth  Addressed.  73 

the  truth  ?  Why  should  principles  be  laid  down  in 
Scripture,  if  it  were  indifferent  what  we  believed  ? 
Such  is  the  darkness  of  the  human  mind,  and  the 
\vrong  bias  of  the  heart,  that,  if  we  form  any  princi- 
pies  in  religion  without  our  eye  upon  divine  revela- 
tion, it  will  be  a  wonder,  if  they  do  not  prove  false. — 
But  as  it  is  natural  for  mankind  to  form  some  scheme 
of  sentiment  as  soon  as  they  begin  to  think  of  God — 
their  relation  to  him,  and  of  a  future  state  ;  and  as  they 
are  often  in  the  way  of  that  instruction  which  causeth  to 
err  from  the  words  of  kno\vledge,  they  have  great  need 
of  divine  instruction,  and  should  often  compare  their 
religious  sentiments  with  the  holy  Scriptures  ;  and  so 
cleanse  their  minds  from  false  and  dangerous  princi- 
ples. Should  you  be  tempted  to  believe,  that  death 
will  put  an  end  to  your  existence  ;  and  therefore  you 
have  nothing  to  fear  beyond  the  grave  ;  the  Scriptures 
will  teach  you  that  this  is  a  foolish  aiid  dangerous  er- 
rour.  Some  have  embraced  this  opinion,  and  have 
taken  encouragement  to  live  as  though  there  were  no 
God.  But  the  Scriptures  teach  you  that  the  wise 
and  the  fool  die,  and  the  godly  and  ungodly  in  this 
respect  are  alike.  Both  return  to  their  dust,  and  are 
not  in  their  bodies  distinguished  from  the  beasts ;  yet 
both  these  characters  are  distinguished  from  the  beasts 
as  to  their  spirits.  The  spirit  of  a  beast  goeth  down- 
wards, or  perishes  with  the  body  ;  but  the  spirit  of 
a  man  goeth  upwards ;  or  as  it  is  elsewhere  expressed, 
returns  to  God  who  gave  it.  Both  die,  and  herein  are 
not  distinguished  from  the  beasts ;  yet  their  bodies  shall 
be  raised  and  fitted  for  a  state  of  immortality,  while 
11 


74  Youth  Addressed. 

that  of  the  beast  will  be  seen  no  more.  When  the 
Scriptures  are  properly  attended  to,  and  understood, 
they,  like  a  refiner's  fire,  will  purge  the  mind  from 
delusive  and  dangerous  errours. 

Are  you  tempted  to  depend  on  future  opportuni- 
ties, for  forsaking  sinful  ways,  and  preparing  for  heav- 
en ?  Take  heed  to  the  Scriptures,  and  they  will  teach 
you,  that  such  an  expectation  is  presumptuous.  They 
teach  you,  that  your  life  is  swifter  than  a  weaver's 
shuttle  ; — that  you  may  die  soon — and  your  expect- 
ed opportunity  be  lost  forever. — Boast  not  thyself  of 
to-morrow,  is  the  direction  of  wisdom.  A  depend- 
ence on  future  time  is  a  fatal  rock,  on  which  thousands 
have  been  lost.  It  is  a  delusion  to  which  young  peo- 
ple are  peculiarly  exposed.  You  ought  therefore  to 
pay  a  particular  regard  to  what  the  Scriptures  say  of 
the  vanity  and  uncertainty  of  your  life,  and  the  guilt 
and  danger  of  relying  on  opportunities,  which  you  may 
never  enjoy. 

Do  you  delay  present  duty  upon  the  principle, 
that  you  will  be  more  disposed  to  forsake  your  sins  in 
some  future  time,  than  you  are  at  present  ?  The  sa- 
cred Oracles  expose  the  danger  and  fallacy  of  this  ex- 
pectation. They  teach  you  that  sinful  habits,  instead 
of  losing,  gather  strength  by  indulgence ;  and  that 
your  danger  will  be  greater,  and  the  probability  lessen 
every  day,  that  you  will  ever  reform. — They  teach 
you,  that  sin  is  of  a  blinding  nature,  that  it  hardens  the 
heart,  stupifies  the  conscience,  and  that  every  step  you 
take  in  sin,  the  less  disposed  you  will  be  to  forsake 
her  destructive  patlis. 


Youth  Addressed.  75 

Arc  you  disposed  to  believe  your  sins  small,  and 
that  the  mercy  of  God  will  secure  you  from  future 
punishment,  though  you  should  not  repent?  The 
Scriptures  will  teach  you,  that  all  sin  is  against  God,  an 
infinite  being,  and  that  every  sin  deserves  his  wrath 
and  curse  ;  and,  though  the  mercy  of  God  be  infinite, 
yet  those  will  not  be  benefited  by  it,  who  live  and  die 
in  sin  ;  and,  that  the  impenitent  and  unbelieving,  not- 
withstcmding  all  the  merits  of  Christ,  and  all  the  grace 
of  the  gospel,  shall  have  their  part  in  the  lake  which 
burn,  with  fire  and  brimstone,  which  is  the  second 
death.  These  are  a  few  of  the  many  false  principles 
to  which  you  are  exposed,  and  from  which  you  may 
cleanse  your  mind,  by  regarding  the  word  of  God. 

But  you  are  not  only  in  danger  from  false  princi- 
ples ;  but  from  vicious  practices.  I  shall  proceed  to 
lay  before  you  some  of  those  evil  practices  to  which 
the  young  are  peculiarly  exposed. 

1.  Falsehood^  or  a  habit  of  lying,  is  a  vice  to  which 
some  are  addicted ;  and  those,  who  are  addicted  to  this 
vice,  commonly  contract  the  habit  in  childhood  and 
youth.  Those,  who  ai-e  accustomed  to  speak  the  truth 
at  these  periods,  seldom  become  hal^itual  liars  ;  and 
they,  who  have  acquired  this  habit  in  youth,  seldom 
recover  themselves  from  this  snare  of  the  devil.  Ly- 
ing, is  speaking  with  an  intention  to  deceive.  Such 
an  intention  is  evidently  wrong  and  wicked ;  and  there- 
fore lying  is  always  a  vice.  It  is  a  vice  which  is  sel- 
dom of  any  advantage  to  the  person,  who  indulges  it ; 
and  often  proves  his  ruin.  When  once  a  person  is 
known  to  be  a  habitual  liar,  his  reputation  is  gone — 


76  Youth  Addressed. 

his  word  gains  no  confidence — his  promises  no  reli- 
ance ;  and  he  is  not  beUeved  even  when  he  "Ispeaks  the 
truth.  But  he  often  deceives  and  disappoints  those, 
who  know  not  his  character,  and  have  put  confidence 
in  his  word.  Lying  tends  to  destroy  the  use  of  speech. 
The  bestowment  of  this  noble  faculty  was  designed  to 
enable  man  to  convey  his  ideas,  and  communicate 
truth  unto  others ;  and  is  of  no  further  use  to  man- 
kind, than  as  it  is  used  for  these  purposes.  How  ma- 
ny thousands  have  been  ruined  in  their  reputation, 
their  estate,  and  their  comfort,  by  a  lying  tongue  ? 
What  scenes  of  human  misery  have  proceeded  from 
false  and  deceitful  promises — of  pretended  lovers  and 
friends !  How  many  young  people  have  been  undone, 
both  as  to  their  character,  and  future  peace  by  means 
of  a  lying  tongue !  The  evils  to  civil  society  from  this 
vice,  are  innumerable  and  indescribable  ;  and  sooner  or 
later  bring  the  curses  of  the  deceived  upon  the  guilty 
head  of  the  deceiver,  and  clothe  him  with  shame  and 
disgrace.  A  lying  tongue  is  one  of  those  seven  abom- 
inations mentioned  by  the  wise  man,  which  God  pe- 
culiarly abhors ;  and  God  has  expressly  declared  that 
all  liars — those  who  indulge  their  tongues  in  falsehood, 
and  persist  in  it,  shall  have  their  part— -their  portion — 
where  my  hearers  ?  Where  ?  why  in  the  lake  which 
burns  with  fire  and  brimstone.  Let  the  yoimg  think 
on  this,  and  learn  to  speak  the  truth,  every  one  with 
his  neighbour.  Avoid  this  abominable  practice  in 
your  dealings — in  your  conversation ;  and  remember, 
always  remember,  that  the  ways  of  men  are  before  the 
eyes  of  the  Lord,  and  he  pondereth  all  his  goings. 


Youth  Addressed.  77 

2.  Pro faneness  IS  another  vice  by  which  the  soul 
is  polluted',  and  on  which  a  peculiar  stamp  of  guilt 
and  infamy  is  fixed  by  the  word  of  God.  It  is  a  vice 
to  which  the  young  are  exposed,  and  which,  at  the 
present  day,  exhibits  an  alarming  appearance,  with  re* 
spect  to  the  rising  generation.  Man  is  the  offspring 
of  divine  goodness,  and  all  his  faculties  the  gifts  of 
God  ;  and  will  not  this  teach  us  the  proper  use  of  our 
tongues  ?  What  then  shall  we  say  to  those  persons, 
who  employ  that  tongue  to  blaspheme  and  dishonour 
that  Being,  who  gave  it  to  them,  that  they  might 
praise  and  adore  him  ;  and  to  pollute  and  corrupt  the 
society,  in  which  they  live  ?  What  shall  be  done  to 
thee,  O  thou  devouring  tongue  ? — No  vice  has  less  to 
plead  in  its  favour,  than  this — and  none  is  more 
solemnly  forbidden,  none  more  formally  condemned 
throughout  the  whole  Bible.  Prophets,  apostles,  and 
the  Son  of  God  have  all  opposed  their  authority  to 
this  heaven  daring  sin.  Said  Christ, — "  But  I  say 
unto  you,  swear  not  at  all."  So  great  did  this  sin  ap- 
pear in  the  eyes  of  an  inspired  apostle,  that  he  says — 
"  Above  all  things,  my  brethren,  swear  not."  Above 
all  listen  to  the  voice  of  Jehovah  from  the  midst  of 
the  thunders  of  Sinai — "  Thou  shalt  not  take  the 
name  of  the  Lord  thy  God  in  vain,  for  the  Lord  will 
not  hold  him  guiltless,  thattaketh  his  name  in  vain" — 
Will  you  provoke  the  Lord  to  anger  ? — Are  you 
stronger  than  he  ? — What  motive  have  you  for  this  ? 
Has  he  ever  injured  you? — Nay,  is  he  not  thy  father, 
that  bought  thee,  and  established  thee  ?  The  swearer  be- 
^de  dishonouring  God,  injures  men — like  the  plague,  he 


78  Youth  Addressed, 

pollutes  the  very  air  he  breathes, — and  spreads  death^^ 
by  his  example  all  around  him.  This  vice  is  produc- 
tive of  neither  profit,  honour,  nor  pleasure;  but  cer- 
tainly exposes  a  person  to  the  hearty  contempt  of  every 
good  man.  Let  me  then  adjure  all,  who  are  conscious 
of  guilt  in  this  respect,  by  all  they  hold  dear,  to  give 
these  observations  their  due  weight.  Nor  consider 
these  remonstrances  as  mere  words  of  course ;  but  the 
effect  of  real  concern  for  your  future  and  eternal  well 
being. 

How  shall  a  young  man  cleanse  his  way  in  this  re- 
spect, but  by  taking  heed  thereto  according  to  God's 
word  ? 

3.  Lewdness  in  speech  and  behaviour  is  a  vice  by 
which  the  soul  and  body  are  polluted.  There  is  no 
sin,  perhaps,  to  which  the  young  are  more  exposed, 
and  of  the  guilt  and  danger  of  which  they  are  oftener 
warned. — And  certainly  there  is  no  sin,  that  has  a 
more  direct  tendency  to  harden  the  heart,  and  stupify 
the  conscience,  and  bring  on  a  complete  state  of  mor- 
al insensibility  than  this.  The  Scriptures  tell  us  that 
this  sin  takes  away  the  heart,  that  is  the  moral  feelings. 
Hence  so  many  exhortations  given  to  youth  to  flee 
from  this  sin. — We  are  assured,  that  it  is  a  decree  of 
Heaven,  that  neither  whoremongers,  nor  adulterers,  nor 
fornicators  shdl  inherit  the  kingdom.  Hence  the 
apostle  exhorts  the  young  to  fly  youthful  lusts,  and 
assigns  this  as  the  reason,  that  they  "  war  against  the 
soul."  How  pathetically  does  Solomon  exhort  the 
young  men  to  avoid  the  house  and  company  of  the 
harlot,  and  he  founds  his  exhortation  upon  the  dreadful 


Youth  Addressed.  7^ 

and  generally  fatal  consequences  of  such  indulgence* 
"  Her  house  is  "emphatically"  the  way  of  hell,  leading 
down  to  the  chambers  of  death  :  none  that  go  to  her 
return  again,  neither  take  they  hold  of  the  paths  of 
life."  The  meaning  of  which  is,  that  the  consequen- 
ces of  indulging  in  this  shi  are  generally  fatal.  What  a 
solemn  consideration  to  awaken  the  consciences  of  the 
guilty,  and  deter  others  from  entering  this  forbidden 
path  ! 

4.  JWispending  the  sabbath  is  a  vice,  which,  I  fear 
is  growing  into  practice  among  all  ranks,  particularly 
among  the  rising  generation.  God  has  honoured  this 
day  above  all  the  rest,  and  he  expressly  and  particular- 
ly requires  us  to  regard  it  as  a  day  of  holy  rest.  It 
was  instituted  for  our  benefit ;  by  being  particularly 
devoted  to  the  interest  of  the  soul  ;  and  it  is  peculiar- 
ly vile  and  ungrateful  in  us  to  spend  that  time  in  vain 
amusements,  in  idleness  or  business,  which  God  has 
enjoined  us  to  spend  in  public  worship,  in  reading  and 
meditating  upon  his  word,  and  in  secret  devotion. 
God  has  set  it  apart  with  a  direct  view,  that  we  might  be 
prepared  for  the  endless  and  sublime  enjoyments,  and 
refined  pleasures  of  heaven.  The  fourth  command- 
ment is  a  part  of  the  moral  law,  and  of  peq^etual  obli- 
gation. It  expressly  requires,  that  one  seventh  part  of 
our  time  should  be  religiously  devoted  to  holy  uses. 
The  law  from  Mount  Sinai  pointed  out  the  seventh 
day  of  the  week  for  the  sabbath  ;  and  from  several 
prophecies  respecting  gospel-times,  and  the  practice 
of  the  apostles,  it  is  sufficiently  evident,  that  it  is  the 
^^dll  of  God,  diat  the  first  day  of  tlie  week   should  be 


80  Youth  Addressed. 

observed  by  us  as  a  sabbath.      That  mispending  and 
profaning  the  sabbath  is  a  heinous  sin,  appears   from 
the  threatenings  of  God,  against  the  J|ws,in  case  they 
should  break  the  sabbath,  and  the  dreadful  judgments 
brought  upon  that  whole   nation  for  this  sin.     The 
Babylonish  captivity  is  ascribed  to  this  sin,  as  its  pro- 
curing cause.     No  doubt  God  is  now  visiting  us  with 
national  calamities  and  judgments  for  this  sin.     Can 
we  suppose,  that  there  would  be  such  a  great  and  gen- 
eral prevalence  of  other   vices,  if  the   duties  of  God's 
house  and  worship  were  properly  attended  to,  and  dis- 
charged ? — Would  there  be  so  much  ignorance,  which 
opens  a  door   for  many    corruptions  ?     I  think  it  can 
hardly    be     supposed. — Sabbath   breaking    is   a  sin 
attended  with  many   aggravations. — It  is  big  with  in- 
gratitude to  God ;  and  implies  a  disregard  to  all  those 
glorious  things,  in  memory  of  which  it  was  instituted. 
It  is  a  waste  of  precious   time,  the   parent  of  spiritual 
poverty,  and  the  first  in  the  train  of  many  ruinous  vices. 
Persons  who  disregard  this  day,  not  only  injure  them- 
selves ;  but  often  ruin  others  by  their  example.     Such 
persons   generally    seek    companions  in  this  sin ;  and 
often  gather  about  them  many  idle,  wicked  men,  who 
contribute  to  support  each   other  in  this  vice.     This, 
my   hearers,    will   appear,    at  the  day  of  Judgment, 
among  the  vilest  and  most  general  abominations  of  this 
land  at  the  present  day.     And  you,  my  young  hearers, 
have   special   reason  to  take  heed  to  your  ways,  that 
you  be  not  found  among  that  class,  upon  whom  God 
will  pour  out  his  wrath.     The  present  degenerate  state 
of  the   French   nation,    should   be  a  warnmg   to  us. 


Youth  Addressed.  81 

They   renounced  the  sabbath,  and  with  it  all  religion. 
They   altered   the  usual  way  of  reckoning  time,  and 
made  the  week  to  consist  of  ten  days,  with  an  evident 
design,  if  possible,  to  blot  the  memory  of  the  sabbath 
from  under  heaven.      They  have  had  great  success  in 
their  wars,  and  God  has  suffered  them  thus  to  scourge 
the  wicked  nations  for  their  sins.     The  height  of  pride 
and  pow^ti^  to  which  they  have  risen,  will  prepare  them 
for  a  more  dreadful  fall.      Arid,  if  we  may  judge  any 
thing  of  God's  future   dealings  with  mankind  by  the 
past,  we  must   conclude,    that   their  present   flood  of 
prosperity  will  terminate  in  deep  adversity  and  wretch- 
edness ;  and,  I  fully  believe,  the  present  generation  will 
live  to  see  it.     Let  the  rising  generation  then,  as  they 
value  their  own   present   and   future   peace,   and  the 
prosperity  of  future    generations,    carefully  avoid  that 
conduct  which  tends  directly  to  bring  on  such  a  state 
of  things.     For,  what   the  moral  state  of  this  country 
will  be,  twenty   or  thirty  years  hence,  depends  much 
upon  the   present   conduct  of  the   rising   generation. 
Should  you  disregard  the  sabbath,  and  teach  others  to 
do  the  same,  you  may  easily  see  from  what  has  taken 
place  in  this  land  in  a  few  yeais   past,  that  this  coun- 
try will  be  ripe  for  a  publick  and  formal  rejection  of  the 
Sabbath — of  publick  worship — and  of  every  religious 
institution.     But,  I  would  hope,  there  are  but  a  few  so 
lost  to  all  sense  of  the  importance  of  religious  institu- 
tions,  as   not  to  be   shocked   even  in  the   prospect  of 
such  a  state  of  things.     Then  cleanse  your  ways  from 
every  vice,  which  tends  to  bring  forward  such  a  state 
of  things,  "by  taking  heed  thereto  according  to  God's 
word." 

tu 


•  82  Youth  Addressed, 

5.  There  is  another  vice,  which  I  would  mention 
in  this  connexion,  and  against  which  I  would  solemn- 
ly warn  you — ra  vice  which  is  sufficiently  branded  by 
every  mark  of  infamy  in  its  destructive  effects  upon 
individuals,  families,  and  society  in  general.  The  vice 
to  which  I  refer  is  card  playing.  Whether  this  vice 
prevails  among  us — or  to  what  degree  it  may  prevail,  I 
know  not.  But  if  it  be  not  an  innocent  amusement, 
but  a  ruinous  vice,  then  those  who  do,  and  those  who 
do  not  practise  it,  ought  to  be  aware  of  its  conse- 
quences, that  the  one  may  reform  his  conduct  in  this 
particular,  and  the  other  be  more  guarded  against  it. 
That  this  practice  ought  to  be  ranked  among  vices, 
and  among  vices  the  most  dangerous  and  destructive, 
I  think,  will  appear  from  the  following  consideration. 
It  is  a  practice,  in  which  time  is  consumed,  which,  even 
the  card-player  himself  being  judge,  might  be  spent, 
quite  as  agreeably,  and  to  much  better  purpose,  in  im- 
proving conversation  and  reading ;  where  the  mind 
would  not  be  subjected  to  such  anxieties,  and  frequent 
disappointments,  as  it  must  at  the  gaming  table. 

Beside,  the  practice  is  a  perpetual  temptation  to 
falsehood  and  deception.  Every  person,  who  knows, 
oris  in  the  least  acquainted  with  this,  practice,  is  sensi- 
ble tliat  it  is  a  constant  temptation  to  cheating  and  ly- 
ing. Are  we  not  directed  to  pray,  "  Lead  us  not  into 
temptation?"  Then  surely  it  is  wrong  to  run  into  it  our- 
selves. He  who  places  himself  in  the  way  of  tempta- 
tion, places  himself  on  the  devil's  ground,  and  may  nat- 
urally expect  to  fall  into  those  vices  to  which  his  sit- 
uation exposes  him.     Beside  all  this,  it  is  of  a  be- 


Toutk  Addressed.  SS 

witching,  infatuating  nature.  The  inore  time  on6 
spends  in  this  practice,  the  more  he  wishes  to  spend. 
And  many  spend  not  only  their  time,  btit  their  proper- 
ty. And  this  is  not  all — many  constitution^  have  been 
destroyed  by  devoting  day  and  night  to  the  Card  ta- 
ble— many  families  have  been  reduced  to  beggary,  and 
many  self-murders  committed  in  consequence  of  an 
attachment  to  this  ruinous  practice.  Sb  that  this 
practice  stands  condemned  as  sinful-^as  dangerous— 
by  the  sad  experience  of  thousands — by  reason  and 
the  word  of  God. 

I  have  now  mentioned  a  number  of  those  vices  to 
which  the  young  are  exposed,  and  from  which  they 
who  are  guilty  must  be  cleansed,  to  be  useful  mem- 
bers of  society,  and  to  enjoy  the  blessings  of  God's 
kingdom.  A  number  more  might  be  mentioned,  had 
I  time  and  strength  ;  but  he,  who  regards  God's  word 
in  these  particulars,  will,  of  course,  be  guarded  against 
every  particular,  whereby  God  is  dishonoured,  and  the 
interest  of  the  soul  endangered.  He,  who  studies  the 
word  of  God  with  a  view  to  practice,  wUl  be  daily 
gaining  knowledge  of  God's  will,  and  of  his  duty  ;  and 
will  not  be  likely  to  remain  long  ignorant  of  any  im- 
portant duty ;  nor  of  the  nature  and  tendency  of  any 
practice. 

I  think,  I  have  made  it  appear,  both  from  Scrip- 
ture and  observation,  that  iill  these  tilings  are  contrary 
to  the  word  of  God,  and  ruinous  in  their  effects.  Let 
me  then  entreat  you  to  give  these  observations  their  due 
weight  in  your  minds.  The  truths  set  before  you, 
this  day  will  never  be  forgotten.    They  are  now  record- 


84  Youth  Addressed. 

ed  in  heaven.  I  must  give  an  account  of  this  day's 
preaching,  and  you  must  give  an  account,  how  you 
have  heard — and  how  you  improve  it.  You  may  go 
from  this  house,  and  forget,  and  disregard  all  the  im- 
portant truths,  you  have  this  day  heard.^ — And  upon  a 
dying  bed,  you  will  recollect  these  truths  with  this  bit- 
ter reflection — "  How  have  I  hated  instruction  and  my 
soul  despised  reproof."  It  is,  however,  certain  that 
these  truths  will  be  brought  to  your  remembrance, 
when  you  and  I  shall  stand  at  the  Judgment  seat  of 
Christ.  But  if  you  give  what  has  been  said  its  due 
weight,  and  form  your  lives  according  to  the  rules  of 
the  gospel,  then,  should  these  things  be  recollected  up- 
on a  dying  bed,  they  will  afford  you  comfort,  in  the 
certain  prospect  of  meeting  your  minister,  who  gave 
you  these  warnings,  with  satisfaction. 

"  Finally,  brethren,"  of  whatever  age — "whatsoever 
things  are  true — whatsoever  things  are  honest — -just — 
pure — lovely — of  good  report — if  there  be  any  vir- 
tue, and  if  there  be  any  praise,  think  on  these  things.'* 


SERMON   VL 


INCONSISTENCY  OF  SINNERS. 


LUKE,  vii.  S3,  34. 

JFor  John  the  baptist  came  neither  eating  bread,  nor 
drinking  wine  ;  and  ye  say,  He  hath  a  devil.  The  Son 
of  man  is  come  eating  and  drinking;  and  ye  say,  Behold 
a  gluttofious  fuan,  and  a  wine  bibber,  a  friend  of  pub- 
licans and  sinners* 

J  oHN  was  the  foremnner  of  Christ — sent  to  prepare 
his  way  before  him.  He,  not  from  any  rehgious  scru- 
ple, but  probably  with  a  view  to  recommend  himself, 
and  his  preaching  to  the  Jews,  practised  a  most  abste- 
mious and  simple  way  of  living  ;  and  appeared  in  the 
plainest  dress  and  humblest  deportment  among  men. 
"  He  came  neither  eating  bread  nor  drinking  wine." 
Another  Evangelist  tells  us,  he  was  clothed  with  a 
coat  of  camel's  hair,  which  was  a  coarse  sort  of  man- 
ufacture, "  and  a  leathern  girdle  about  his  loins ;  and 
his  meat  was  locusts  and  wild  honey."  At  first 
multitudes  flocked  after  him,  but  when  he,  in  the 


86        '  Inconsistency  of  Sinners* 

plainest  manner  called  on  his  hearers  to  repent  of 
sin,  when  he  began  to  expose  the  hypocrisy  of  the 
Pharisees,  and  demanded  of  them  the  reason  of  their 
following  him  in  this  pointed  maimer,  "O  generation 
of  vipers,  who  hath  warned  you  to  flee  from  the  wrath 
to  come  ?"  "  Bring  forth,  therefore  fruits  worthy  of  re- 
pentance and  begin  not  to  say  within  yourselves.  We 
have  Abraham  to  our  father:  For  1  say  unto  you, 
that  God  is  able  of  these  stones  to  raise  up  children 
unto  Abraham  ;"  This,  with  other  doctrines  which 
he  delivered,  stung  them  to  the  heart,  and  they  indus- 
triously sought  objections  against  him.  But  as  his 
life  was  irreproachable,  and  they  determined  to  reject 
his  instructions,  they  laid  hold  on  his  simplicity  of  life  ; 
and  because  he  did  not  indulge  himself,  as  others  did 
in  eating  and  drinking,  they  tried  to  persuade  them- 
selves and  others,  that  he  was  possessed  with  an  evil 
spirit.  "  They  said  he  hath  a  devil."  This  was  a 
most  unreasonable  objection ;  but  unreasonable  as  it 
was,  they  persuaded  themselves,  that  John  was  not  a 
true  prophet,  and  therefore  rejected  the  truths  which 
he  delivered. 

Not  long  after  this,  Christ  appeared  as  a  publick 
instructer ;  and  in  his  manner  of  life  accommodated 
himself  to  the  innocent  customs  and  manners  of  the 
Jews.  He  ate  and  drank  with  them,  hereby  preventing 
those  prejudices,  which  they  had  conceived  against 
John.  But  as  Christ  confirmed  John's  ministry,  by 
bearing  publick  testimony  in  his  favour,  and  preaching 
the  same  doctrines,  they  were  more  engaged  to  find 
objections  against  Christ,  than  they  had  been  against 


Inconsistency  of  Sinners.  87 

John.  But  they  were  obliged  to  attack  his  character 
ill  a  different  manner  ;  a  manner  which  displayed  their 
wickedness  and  determined  opposition  to  his  doc- 
trines. When  John  preached  to  them  the  necessity 
of  repentance  for  th^  remission  of  their  sins,  and  no 
doubt  laid  open  the  depravity  of  the  human  heart— ^ 
their  great  criminality  and  imminent  danger;  notwith- 
standing all  their  fond  conceits  of  their  own  goodness^ 
they  said, to  avoid  the  force  pf  all  this, "  He  hatb^  devil." 
The  evidence  of  this  was,  he  neither  ate  bread  nor 
drank  wine.  What  a  reason  !  Immediately  after,  when 
Clii-ist,  came  and  confirmed  John's  doctiines,  they 
cried,  "  Behold  a  gluttonous  maii,  a  wine  bibber,  a 
friend  of  publicans  and  sinners."  AH  this  outcry 
against  him  they  made,  because  he  did  not  abstain 
from  lawful  meats  and  drinks  ;  and  because  he  noticed 
publicans  and  sinners,  which  was  agreeable  to  his  de- 
sign in  coming  into  the  world  to  save  such.  He 
came  into  the  world  to  save  sinners ;  and  went  into 
their  company  to  mstruct  and  call  them  to  repentance. 
These  objections  and  aspersions  of  the  Jews  against 
Christ  and  John,  discovered  their  great  perverseness, 
■and  determination  to  find  fault  with  those  who  told 
them  the  truth.  But  this  is  a  spirit  not  peculiar  to 
the  Jews ;  but  common  to  impenitent  sinners  of  all 
generations.  They  will  be  guilty  of  the  greatest 
siplf-inconsistency  to  evade  the  force  of  truth ;  rather 
than  believe  their  criminality  and  danger.  This 
rejection  of  John,  as  a  mad  man,  because  he 
neither  ate  bread  nor  drank  wine,  and  their  ready 
charge  against  Christ,  as  a  drunkard  and  a  glut- 


^8  fticonsisteney  of  Sinners. 

ton,  because  he  did ;  showed  that  they  were  determin- 
ed to  receive  no  man  as  a  prophet  sent  from  God,  who 
preached  such  doctrines  as  John  and  Christ  preached. 
Is  not  this  a  proof  that  the  sinful  heart  is  disposed  to 
make  use  of  any,  even  the  most  inconsistent  and  un- 
reasonable methods  to  avoid  conviction  ?  Sinners  will 
condemn  the  wise  and  benevolent  methods  of  God  to 
instruct  and  reform  them ;  and  even  ascribe  them  to 
the  agency  of  the  devil,  rather  than  comply  with  the 
calls  of  the  gospel.  "  John  came  neither  eating  bread 
nor  drinking  wine,  and  they  said,  He  hath  a  devil ;  the 
Son  of  man  is  come  eating  and  drinking ;  and  ye  say, 
Behold  a  gluttonous  man,  and  a  wine  bibber,  a  friend 
of  publicans  and  simiers." 

These  words  manifestly  contain  this  doctrine,  viz. 

Siniiers  are  very  inconsistent  with  themselves. 

This  will  appear  to  be  true  by  comparing  them 
with  themselves  in  a  number  of  particulars. 

1.  The  most  obvious  inconsistency,  which  appeal's 
in  sinful  men,  is  that,  between  their  profession  and 
practice.  There  are  but  a  few,  especially  among 
those  who  enjoy  the  advantages  of  the  christian  revela- 
tion, who  do  not  believe  the  being  and  perfections  of 
God.  So  abundant  are  the  evidences  of  this  most 
important  truth,  from  the  works  of  nature,  the  laws, 
order,  and  harmony  which  appear  in  the  natural  system, 
that  those  "  who  say  there  is  no  God,"  "  are  fools  and 
without  excuse"  for  their  blindness  and  stupidity. 
Yet  it  is  a  common  thing  for  those,  who  acknowledge 
the  existence  of  an  infinitely  holy  God,  and,  that  they 
are  accountable  to  him ;  to  deny  his  being  in  their 
practice,  all  their  days. 


Inconsistency  of  Sinners,  89 

The  man  who  lives  without  prayer  and  thanksgiv- 
ing to  God,  who  neither  asks  him  for  the  blessings 
which  he  needs,  nor  thanks  him  for  what  he  bestows, 
who  neither  looks  to  his  bounty  for  good,  nor  to  his 
mercy  for  protection  from  evil ;  the  man  who  trusts 
not   the    promises,    nor    fears   the    threatenings   of 
God ;  who  uses  his  tongue  in  profaneness,  and  his 
hands  and  other  faculties  Mdthout  regard  to  any  rule, 
but  that  of  his  own  inclination,   such  an  one  lives,  as 
if  there  were  no  God  :  his  practice  says  there  is  none. 
Many  there  are,  who  thus  live  without  God  in  the 
world.      In   words   they   acknowledge  God,  but  in 
works  deny  him.     How  inconsistent  is  the  man,  who 
with  his  lips  acknowledges  a  God,  and  in  his  daily 
practice  says  there  is  none !    The  man  who,  makes 
confession  of  his  sinfulness  before  God,  and  prays  for 
pardon,  and  at  the  same  time  indulges  himself  in  any 
known  sin,  as  all  impenitent  sinners  do,  is  inconsistent. 
His  praying  is  a  declaration  that  he  desires  to  be  holy, 
that  he  wishes  to  avoid  sin  ;  but  his  practice  notwith- 
standing  is   a   declaration    directly   to  thc'  contrary. 
The  temper  of  the  heart,  and  the  habitual  practice  of 
the  impenitent  sinner,  are  both  a  direct  contradiction 
to  all  his  prayers,  if  he  accustom  himself  to  use  the 
form  of  prayer,  which  doubtless  is  true  of  many  who 
assume  the  outward  badge  and  appeai^ance  of  saints. 
The  hearts  and  tongues  of  hypocrites  are  always  at 
variance ;  and  so  are  those  of  all  impenitent  sinners, 
who  pretend  to  pray  to  God ;  for  they  acknowledge 
that  in  words,  which  they  neither  approve  in  heart,  nor 
admit  as  true  in  their  practice. 

13 


90  Inconsistency  of  Sin7iers. 

2.  There  is  great  and  constant  inconsistency  be- 
tween the  hearts  and  consciences  of  sinners.  The 
consciences  of  sinners,  particularly  of  those  who  enjoy 
the  advantages  of  revelation,  inform  them  of  what  is 
right.  Their  reason  and  conscience  dictate  to  them, 
that  there  is  a  God  of  infinite  glory,  and  that  it  is 
a  most  desirable  thing  in  itself  that  there  should  be 
such  a  God,  who  can  govern  the  world,  and  order  all 
the  affairs  in  it  in  wisdom  ;  and  reward  and  punish 
moral  agents  according  as  they  are  holy  or  sinful. 
But  this  is  all  contraiy  to  every  feeling  of  the  natural 
l^ieart.  The  fool,  the  sinner,  hath  said  in  his  heart, 
there  is  no  God ;  and  the  secret  ^\ish  of  his  heart  is, 
that  there  were  none.  He  is  not  pleased  with  the 
idea,  that  there  is  a  God  who  will  treat  him  according 
to  the  impartial  decisions  of  justice.  The  selfish  heart 
revolts  against  all  laws  binding  it  to  exercise  extended 
benevolence,  and  therefore  the  perfections  and  moral 
government  of  God,  when  revealed,  are  of  all  things 
the  most  displeasing  to  the  selfish,  proud  heart  of  the 
sinner.  His  reason  and  conscience  pronounce  it  to 
be  his  duty  to  love  and  serve  God,  and  indeed  his 
highest  interest,  and  his  supreme  happiness.  But  his 
heart  objects  to  these  dictates.  The  language  of  his 
heart  is,  that  almost  any  thing  is  more  deserving  of 
love  than  the  glorious  God,  and  his  practice  which  is 
ever  dictated  by  the  present  inclinations  of  his  heart, 
declares  that  even  the  vilest  lusts  are  more  to  be  de- 
sired than  the  enjoyment  of  God — that  his  happiness 
consists  in  living  at  as  great  a  distance  from  God,  and 
having  as  little  to  do  with  him  as  possible.     The  heart 


Inconsistency  of  Sinners.  91 

and  conscience  of  the  sinner  are  at  constant  war  with 
each  other.  What  the  heart  approves,  the  enhghtened 
and^well  informed  conscience  ahvays  condemns ;  and 
what  the  reason  and  judgment  approve,  the  heart  re- 
jects ;  I  mean  as  to  moral  things.  The  reason  of  man 
approves  of  hoHness,  and  disapproves  of  all  sin ;  but 
the  wicked  heart  loves  sin,  and  rejects  with  abhorrence 
the  ways  of  God.  Thus  is  the  sinner  inconsistent 
with  himself:  he  is  perpetually  doing  w^hat  he  is  per- 
petually  condemning.  There  is  great  wickedness  in 
the  heart,  which  opposes  reason  and  conscience ;  and 
this  evil,  wicked  heart,  we  observe 

3.  Makes  sinners  inconsistent  in  their  reasonings 
respecting  moral  subjects.  This  wicked  heart  will, 
in  many  instances,  blind  the  mind,  and  so  pervert  the 
understanding,  that  darkness  will  be  put  for  light, 
and  light  for  darkness,  evil  for  good,  and  good  for 
evil.  All  errors  of  judgment  in  moral  subjects  pro- 
ceed from  the  heart.  For  if  the  heart  were  right,  men 
would  never  be  hasty  and  rash  in  judging :  they 
would  not  conclude  upon  the  truth  or  falsehood  of  a 
proposition  without  evidence,  nor  would  they  decide 
further  upon  any  subject  than  they  had  real  evidence. 
Were  the  heart  really  impartial  and  honest ;  were  it 
disposed  to  admit  real  evidence  as  sufficient  proof  of 
the  truth  or  falsehood  of  a  proposition  in  one  case,  it 
would  be  disposed  to  do  the  same  in  another.  But 
the  dishonesty  and  wickedness  of  the  heart  blind  the 
judgment,  and  lead  sinners  into  the  greatest  inconsis- 
tency in  things  of  a  religious  nature.  It  is  owing  to 
this,  that  men  frequently  mistake  will  and  passion  for 


92  Inconsistency  of  Sinners. 

conscience.  The  worst  of  men  are  as  ready  to  profess 
to  be  led  and  governed  by  the  dictates  of  conscience,  as 
those  who  are  truly  conscientious ;  and  to  plead  con- 
science for  doing  this  or  that ;  or,  for  not  doing  things, 
when  in  fact  conscience  has  nothing  to  do  in  the 
business,  but  they  are  led  by  their  inclinations,  or 
driven  on  by  their  passions.  That  which  a  man  is 
unwilling  to  do,  he  will  persuade  himself  he  ought  not 
to  do ;  and  what  he  .wishes  to  do,  let  it  be  e^er  so 
contrary  to  the  dictates  of  reason  and  the  word  of  God, 
it  is  a  wonder,  if  he  does  not  find  some  plea  on  which 
he  will  ground  an  argument,  to  prove  the  innocence  or 
lawfulness  of  such  conduct.  When  wicked  men  pre- 
tend to  be  ruled  by  conscience,  they  but  act  the  part 
of  hypocrites ;  for  it  is  their  lusts,  not  tlieir  conscience, 
by  which  they  are  governed.  For  if  a  person  con- 
scientiously avoids  any  act  or  practice,  on  the  princi- 
ple that  it  is  sinful,  he  would  upon  the  same  principle 
avoid  another,  indeed  every  practice  which  is  sinful. 
But  it  is  the  character  of  all  w  icked  men,  that  they  act 
contrary  to  the  clearest  dictates  of  conscience  ;  at  least 
when  conscience  is  properly  informed  respecting  those 
things  of  which  they  judge.  This  proves  that  the 
wicked,  who  walk  according  to  the  desires  of  their 
hearts,  which  is  true  of  all  impenitent  sinners,  and  yet 
pretend  that  they  are  acting  according  to  the  dictates 
of  conscience,  are  either  deluded  themselves,  or  are 
endeavouring  to  impose  on  others,  and  so  acting  the 
part  of  hypocrites.  This  class  of  men  will,  however, 
judge  and  reason  well,  and  infer  just  conclusions  re- 
specting their  temporal  concerns,  who  yet,  in  the  affairs 


Inconsist€7tcy  of  Sinners,  93 

of  religion,  will  infer  contrary  conclusions  from  the 
same  principles.     With  regard  to  their  temporal  con- 
cerns, they  act  like  wise  men.     In  seed  time  they  will 
sow,  upon  the  principle,  that  the  opportunity  will  be 
lost,  if  not  improved,  and  that  there  is  no  reason  to 
expect  a  crop,  without  using  the  appointed  means  of 
obtaining  it.     With  respect  to  their  worldly  interest, 
they  are  careful  not  to  miss  any  opportunity  of  secur- 
ing  what  they  have,  by  a  sure  title,  and  of  acquiring 
more  :  and  this  carefulness  is  founded  on  the  principle, 
that  opportunity  lost,  cannot  be  recalled,  and  therefore 
that  delays  are  dangerous.     But  mark  the  same  per- 
sons in  their  reasonings  and  consequent  conduct,  re- 
specting the  interest  of  their  souls,  and  they  appear  to 
have  no  idea  or  sense  of  the  truth  of  the  above  men- 
tioned principle  ;  they  do  not  appear  to  believe  that 
delays  arc  dangerous,  or  that  the  opportunity  of  ob- 
taining an  interest  in  the  riches  of  heaven,  can  be  lost — 
that  there  is  any  danger  in  delays  of  tliis  kind,  and 
therefore,  while  they  are  careful  to  embrace  every  op- 
portunity to  secure  their  temporal  interest,  totally  neg- 
lect the  necessary  means  of  securing  tlie  salvation  of 
their  souls,  and  are  wholly  at  ease  and  quiet  about  it. 
This  is  ti'uly  tMfe  case  among  careless  secure  sinners, 
and  is  a  proof  of  great  inconsistency  in  their  conduct ; 
for  while  they  are  rising  early  and  setting  up  late,  to 
secure   their   temporal   interest,  they  wholly  neglect 
things,  which  they  acknowledge  of  the  highest  impor- 
tance, for  the  sake  of  what  is  comparatively  of  little 
worth.     All  sinners  are  guilty  of  this  obvious  incon- 
sistency between  reason  and  conduct.  For  they  know, 


94  Inconsistency  of  Sinners. 

and  will  generally  acknowledge,  that  the  interest,  the 
well  being  of  the  soul  is  an  object  of  more  importance 
than  the  body,  as  eternity  is  longer  than  time ;  and 
that  opportunity  is  as  liable  to  be  lost  in  the  one 
case,  as  in  the  other.  This  is  a  great  inconsistency 
between  the  head  and  heart,  to  pursue  principally  what 
the  judgment  pronounces  a  less  good,  to  the  neglect 
of  one  infinitely  greater,  and  which  is  as  liable  to  be 
lost  as  the  lesser. 

4.  Another  instance  of  the  inconsistency  of  sinners 
is  the  diiferent  manner  in  which  they  will  reason  from 
the  divine  prescience,  or  foreknowledge  of  God,  re- 
specting temporal  and  spiritual  things.  It  is  generally 
acknowledged  by  those,  who  believe  the  absolute  per- 
fection of  the  Deity,  that  from  eternity,  he  foresaw  all 
events  which  take  place  in  time,  and  that  certain  fore- 
knowledge implies  the  certainty  of  the  events  fore- 
known. For  it  is  a  manifest  contradiction  to  say, 
that  an  event  is  certainly  foreknown,  and  yet,  that  it 
may  never  take  place.  But  this  previous  certainty 
does  not,  in  the  opinion  of  those  who  admit  the  doc- 
trine, preclude  the  necessity  and  propriety  of  using 
means,  in  order  to  obtain  desirable  ends  with  respect  to 
temporal  things.  No  man  who  brieves  the  fore- 
knowledge or  decree  of  God,  respecting  a  future  har- 
vest, will  neglect  to  plough  and  sow,  upon  the  princi- 
ple, that  it  is  foreknown  that  he  shall  have  a  crop,  and 
therefore  he  shall  have  it  whether  he  ploughs  and  sows, 
or  uses  the  means  or  not.  His  reason,  in  this  case 
tells  him,  that  the  means  arc  connected  with  the  end, 
and  necessary  in  order  to  obtain  it.     No  man,  but  3 


Inconsistency  of  Sinners.  95 

deluded  Mahometan  would  think  his  life  as  secure  in 
the  face  of  every  instrument  of  death,  as  when  at  a 
distance  from  the  field  of  battle,  on  the  principle  that 
die  time  and  manner  of  his  death  were  appointed. 
Nor  would  he  refrain  from  his  ordinary  food,  on  the 
principle,  that  he  should  live  as  long  without  it.  And 
yet  many  of  these  very  persons  will  reason  in  this  way, 
respecting  the  salvation  of  their  souls,  and  say,  "  if  1 
am  to  be  saved  God  knows,  and  has  determined  it, 
and  the  event  is  certain,  and  upon  this  principle  my 
state  is  fixed,  let  me  do  ^^  hat  I  will  :  There  is  no 
need  of  my  taking  any  thought  about  it,  or  striving  to 
secure  the  object ;  for  all  I  can  do  will  not  alter  the 
case  one  Avay  nor  the  other."  Here  the  conclusion 
from  the  same  principle  is  directly  the  reverse  from 
what  it  was  in  the  instance  of  ploughing  and  sowing, 
in  order  for  a  crop.  Here  the  sinner  appears  inconsis- 
tent with  himself.  For,  if  wc  may  rest  our  salvation 
on  the  divine  foreknowledge,  or  decree  of  God,  with- 
out using  means,  it  is  equally  proper  and  safe  to  trust 
the  success  or  prospect  of  a  future  harvest  to  the  same 
principle ;  for  both  are  equally  the  objects  of  divine 
foreknowledge  and  determination.  If  it  be  improper 
to  depend  upon  the  foreknowledge  of  God  for  a  harvest, 
while  A\-e  neglect  the  appointed  means  of  it ;  it  is  equally 
improper  to  expect  salvation  upon  the  principle,  that 
the  foreknowledge  or  decree  of  God,  without  our  cai-e 
and  concern,  will  infallibly  secure  it.  This  unreason- 
able conclusion,  from  divine  foreknowledge,  as  it  re- 
spects the  interest  of  the  soul,  does  not  arise  from  in- 
dj!j)acity,  as  is  evident  from  their  being  able  to  argue 


96  Inconsistency  of  Sinners. 

justly  from  the  same  principle,  with  respect  to  tempo- 
ral things ;  but  it  springs  wholly  from  criminal  disaf- 
fection to  the  truth.  Duty  is  a  burdensome  employ- 
ment. Sinners  dislike  the  business  of  religion,  and 
therefore  try  to  separate  what  God  hath  joined  togeth- 
er, (I  mean,  means  and  ends,)  in  order  to  quiet  them- 
selves in  the  neglect  of  duty.  In  all  other  concerns, 
except  those  of  religion,  the  determinations  of  God 
are  considered  as  no  discouragements  to  exertion. 
Does  the  man  who  objects  against  the  divine  appoint- 
ments in  the  concerns  of  religion,  and  who  excuses 
himself  in  the  neglect  of  the  means  of  grace,  does  this 
man  feel  any  discouragement  in  ploughing  and  sowing, 
because  the  God  of  nature  has  fixed  the  seasons,  and 
determined  that  seed  time  and  harvest  shall  never  fail  ? 
Suppose  no  appointment,  no  fixed  laws  in  this  case, 
but  an  entire  uncertainty  whether  there  would  be  a 
seed  time  and  an  harvest,  where  would  be  the  en- 
couragement to  cultivate  the  earth  ? — Is  not  the  en- 
couragement in  this  case  in  exact  proportion  to  the 
fixedness,  or  stability  of  the  divine  determination  and 
promise  ? — Indeed  all  the  encouragement  the  husband- 
man has  to  plough  and  commit  his  seed  to  the  earth, 
arises  from  the  connexion  which  God  has  established 
between  means  and  ends.  Destroy  this  connexion, 
and  every  motive  to  exertion  must  cease  to  operate. 
By  the  determination  of  God,  he  that  plougheth,  may 
plough  in  hope,  and  feel  his  exertions  invigorated  from 
the  decrees  of  God.  This  decree  of  God  does  not 
render  the  husbandman's  labours  languid  in  the  field. 
He  does  not  conclude,  that,  if  God  has  fixed  the 


Inconsistency  of  Sinners.  97 

seasons  of  the  year,  and  established  a  connexion  be- 
tween means  and  ends,  therefore  he  may  as  well  slum- 
ber away  the  spring  and  summer,  as  to  labour.  Why 
then  does  this  man,  as  soon  as  he  steps  on  religious 
ground,  leave  these  conclusions,  and  di'aw  others  di- 
rectly the  reverse  from  the  same  general  principles  ? 
Indeed,  had  God  established  no  connexion  between 
means  and  ends,  in  the  concerns  of  religion,  all  encour- 
agement to  attend  on  the  means  would  cease,  from  the 
moment  this  was  known.  Is  there  not  then  reason  to 
believe,  that  men  draw  such  conclusions  from  the  de- 
terminations of  God,  to  support  and  quiet  themselves 
in  the  neglect  of  the  means  of  grace  ?  The  same  men 
who  objected  against  John,  because  he  did  not  eat 
and  drink  like  other  men,  objected  against  Jesus 
Christ,  because  he  did.  How  inconsistent !  The  reason 
was,  they  disliked  the  doctrines  and  duties,  which 
these  preachers  exhibited.  And  the  principal  reason, 
why  men  object  to  the  determinations  and  purposes  of 
God  in  the  things  of  religion,  is,  they  wish  for  some 
excuse  in  their  negligence,  or  to  raise  some  objection 
against  the  preacher  of  these  doctrines,  that  they  may, 
like  the  hearers  of  Christ  and  John,  set  aside  all  their 
instructions, 

IMPROVEMENT, 

1.  May  we  not,  in  the  view  of  this  subject,  see 
the  difference  between  saints  and  sinners  ?  Their  char- 
acters are  represented  as  different  in  the  sacred  oracles. 
And  the  difference  is  displayed  in  this ;  the  saint  is 
generally  consistent  with  himself\  in  those,  things,  in 
14 


98  Inconsistency  of  Sinners. 

which  the  inconsistency  of  the  sinner  chiefly  appears. 
It  is  indeed  true,  that  saints  are  not  perfectly  consistent 
with  themselves,  in  those  things,  in  which  we  have 
seen  the  inconsistency  of  sinners.  And  they  never 
will  be,  until  they  arrive  to  a  state  of  perfection.  But 
still  there  is  a  wide  difference  between  the  saint  and 
sinner.  They  may  both  believe  the  being  and  per- 
fections of  God ;  but  the  saint  loves  the  true  character 
of  God  ;  he  feels  and  acts  habitually  under  the  impres- 
sion of  these  important  truths ;  which  is  never  true  of 
the  impenitent  sinner.  The  heart,  conscience,  and 
reason  of  a  saint  are  consistent  and  harmonious.  All 
these  agree  in  justifying,  approving  and  loving  the 
truths  of  God ;  and  the  general  tenor  of  his  life  bears 
publick  testimony  to  their  excellency.  Regeneration 
reconciles  the  heart  to  the  truths  of  God,  when 
seen  and  understood,  as  well  as  to  his  character. 
The  saint  can  reason  as  correctly  respecting  spiritual 
things  as  temporal ;  for  he  is  willing  to  know  the 
truth.  The  veil  is  taken  from  his  heart,  and  this  re- 
moves the  darkness,  which  attends  the  understanding 
of  the  sinner  in  reasoning  upon  divine  things.  What 
his  reason  and  the  word  of  God  dictates,  his  heart  ap- 
proves ;  and  the  language  of  his  heart  and  tongue  is 
the  same.  His  heart  feels  and  approves  what  his 
lips  express  in  prayer,  and  all  his  other  expressions 
of  friendship  to  God  and  man.  There  is  therefore  an 
essential  difference  between  the  saint  and  sinner  in 
point  of  consistency. 

2.   This  subject  will  help  us  to  see  the  reason 
,  of  that  divine  declaration,  that  at  the  last  day,  "  Some 


Inconsistency  of  Sinnera,  90 

shall  rise  to  shame  and  everlasting  contempt."     Self 
inconsistency   breeds    contempt,    because   in   gener- 
al it  argues  a  depraved  heart.     For  this  reason,  there  is 
nothing,  which  men  more  carefully  conceal,  and  of 
which  they  are  more  ashamed  when  exposed.     There 
is  scarcely  any  thing,  which  they  are  more  unwilling  to 
see  and  acknowledge  than  self  inconsistency.     But,  at 
the  day  of  judgment,  the  heart,  conscience,  reasonings 
and  conduct  of  the  sinner  will  appear ;  and  he  w'lW 
see  it,  and  the  world  will  see  it ;  and  he  will  know- 
that  they  see  it,  as  he  sees  it.    He  has  professed  to  be- 
lieve in  an  omnipresent  God,  yet  indulged  secret  sins. 
In  numerous   instances   his    professions    and    prac* 
tice  have  been  at  variance.     His  wickedness  and  in- 
consistency in  these  things  will  be  seen  and  felt  in 
the  most  sensible  manner.     He  will  be  covered  with 
the  dee^^est  confusion,  and  at  the  same  time  know,  that 
he  is  an  object  of  the  contempt  of  all  holy  beings. 
His  mouth  will  be  stopped,  and  he  obliged  to  join  is- 
sue with  his  Judge  in  his  own  condemnation.      There 
is  notliing  which  can  save  the  sinner  from  inconsis- 
tency,   fi-om   shame   and   contempt,    but    a   compli- 
ance with  the  requisitions  of  the  gospel.     This  re- 
conciles man  with  himself,  with  duty,  with  God.     The 
love  of  God,  and  nothing  short  of  this,  will  lay  a  foun- 
dation for  self  consistency,  self  approbation,  and  the  ap- 
probation of  his  judge  at  the  last  day.     A  wicked,  im- 
penitent heart  will  lead  the  sinner  into  perpetual  incon- 
sistencies, which,  at  last,  will  necessarily  bring  him  to 
shame  and  contempt.     But   the   love  of  God   shed 
abroad  in  his  heart,  will  render  him  consistent,  when 


100  Inconsistency  of  Sinners, 

he  prays — consistent,  when  he  confesses  his  sins  to 
God — consistent,  when  he  asks  him  for  favours con- 
sistent, when  he  thanks  him  for  mercies.     His  heart, 
his  conscience,  and  his  Hps  will  harmonise  hi  these  ex- 
ercises ;  but  they  will  forever  contradict  each  other,  if 
the  heart  be  estranged  from  God.     All  he  says,  all 
he  does  to  cover  and  excuse  his  sins,  will,  when  all 
things  shall  appear  as  they  are,  only  serve  to  increase 
his  confusion.     How  important  is  the  religion  of  Je- 
sus !  It  is  adapted  to  save  men  from  the  love  and  prac^ 
tice  of  sin ;  which  is  a  state  of  inconsistency  with  con- 
science, reason,  and  the  word  of  God.     Hence  the 
wicked  are   said  to  be  like  the  troubled  sea  whose 
waters  cannot  rest.     The  wicked  heart  is  at  war  with 
conscience — with  reason — with  God.     What  a  state 
is  this !  But  when  the  gospel  is  embraced,  it  says  to 
this  wicked,  agitated  bosom,  as  its  blessed  Author  said 
to  the  tempestuous  sea,  "  Peace,  be  still."    The  heart 
ceases  to  contend  with  conscience.    For  the  first  time, 
they  become  friends.    Reason  is  no  longer  employed 
to  frame  objections  against  the  doctrines  anci  duties  of 
the  gospel ;  but  she  is  now  employed  as  the  handmaid 
of  faith  ;  and  the  man  finds  the  saying  of  David  true, 
"  Great  peace  have  they  that  love  thy  law."    The  gos- 
pel is  "  the  word  of  reconciliation."     When  this  is 
embraced,  heaven  is  begun.     God  and  the  sinner  are 
friends — fi-iends  forever.     Happy  state  !  May  you  all 
know  it  here,  and  enjoy  it  hereafter. 


SERMON  VII. 

ON  THE  LOVE  OF  IDOLS. 


I    SAMUEL,   V.    7. 

^?id  when  the  men  of  Ashdod  saw  that  it  was 
so,  they  said,  The  ark  of  the  God  of  Israel  shall  not 
abide  with  us  ;  for  his  hand  is  sore  upon  us,  and  upon 
Dagon  our  God, 

X  HE  revelation  contained  in  the  holy  oracles  is  the 
greatest  blessing  ever  conferred  on  this  guilty  world. 
This  revelation  has  clearly  ascertained  our  duty  and 
discovered  a  new  and  living  way,  by  which  we  may 
enjoy  the  favour  of  God,  whom  by  our  sins  we  have 
offended.  This  revelation  was  first  committed  to  writ- 
ing and  delivered  to  the  twelve  tribes  of  Israel.  The 
divine  law  was  ^vritten  by  the  finger  of  God,  and  is 
generally  believed  the  first  alphabetical  writing  ever 
known  in  the  world.  This  law  was  written  upon  two 
tables  of  stone  and  laid  in  the  ark.  The  people  were 
taught  to  consider  this,  as  the  most  precious  deposit ; 
and  good  men  did  indeed  consider  and  treat  it  as  the 
most  valuable  possession.     They  used  to  caiTy  it  with 


102  On  the  Love  of  Idols. 

them  to  war ;  and  were  particularly  careful  to  guard 
and  secure  this,  above  every  thing  else.  This  they  had 
with  them  when  they  went  out  to  wai*  against  the  Phi- 
listines; and,  upon  a  particular  time,  they  were 
smitten,  and  the  ark  of  God  taken.  This  was  so  griev- 
ous a  stroke,  that  good  old  Eli,  whose  heart  trem- 
bled for  the  ark,  while  the  event  of  the  battle  was  un- 
known, that  when  he  came  to  hear  that  the  ark  was  ta- 
ken, the  news  entirely  overcame  him;  and  he  fell  from 
his  seat,  where  he  was  setting  and  waiting  for  tidings 
of  the  battle,  and  died.  And  now  the  Philistines  had 
that  in  their  possession,  which  Israel  considered  as  their 
greatest  privilege.  In  this  chapter  we  have  a  particu- 
lar account,  how  they  treated  the  ark  of  the  God  of  Is- 
rael. They  set  it  in  the  temple  of  Dagon,  tlieir  God. 
But  the  ark  of  God  could  have  no  fellowship  with 
idols.  In  that  heart,  or  in  that  temple  where  this  law 
is,  idols  can  no  longer  maintain  their  place.  Dagon 
falls  down  on  his  face  before  the  ark  of  the  Lord. 
And  when  they  came  to  the  house  of  Dagon  on  the 
morrow,  behold  Dagon  was  fallen  on  his  face  before 
the  ark  of  the  Lord,  and  they  took  him  up  and  set  him 
again  in  his  place."  That  holy  law  wherever  it  came 
said,  "  Thou  shalt  have  no  other  gods  before  me." 
But  Dagon  could  not  stand  before  this  holy,  this  idol 
consuming  law.  The  judgments  of  God  were  sent 
upon  the  Philistines,  for  their  iniquity  in  placing  the 
the  holy  law  of  God  in  the  idol's  temple  ;  probably  in 
way  of  derision,  as  if  tlieir  god  had  now  in  his 
power,  that  in  which  Israel  trusted  as  a  security  against 
their  enemies.    It  seems  that  the  Philistines  supposed. 


On  the  Love  of  Idols.  103 

that  Israel  trusted  in  the  ark,  as  they  trusted  in  Dagon ; 
and  they  placed  it  by  their  idol,  by  way  of  comparison 
and  triumph.  But  when  they  saw  that  their  idol  could 
not  stand  before  the  ark  of  the  Lord,  they  determined 
it  should  not  remain  among  them.  Here  let  it  be  ob- 
served, that  the  sph*it  and  temper  of  mankind  are  natu- 
rally the  same  in  all  ages,  and  nations ;  there  is  the 
same  sinful,  depraved  heart  in  man  now,  as  in  Sam- 
uel's time  ;  and  the  same  in  America,  as  in  Gath  and 
Ekron ;  and  the  ark,  the  law  of  God,  has  in  gener- 
al been  treated  by  wicked  men,  in  all  ages  since  it  was 
given,  in  the  same  manner.  On  this  text  of  Scripture  we 
may  notice 

1.  The  manner  in  which  the  Philistines  treated  the 
ark,  which  contained  the  law  of  God ;  they  determin- 
ed that  it  should  not  abide  among  them. 

2.  The  reason  of  their  resolution ;  because  if  it  did, 
it  would  destroy  their  idol.     Hence  the  doctrine 

They  who  love  idols  reject  the  laxu  of  God. 

This  doctrine  may  be  reduced  to  the  following 
propositions 

I.  The  law  of  God  tends  to  destroy  idolatrous 
worship. 

II.  Wicked  men  set  up  idols  ;  therefore 

III.  They  reject  the  law  of  God. 

Our  first  proposition  is,  that  the  law  of  God  tends, 
wherever  it  comes,  to  destroy  idolatry.  The  truth  of 
this  is  evident  from  a  consideration  of  what  the  law  is; 
the  first  precept  of  which  strictly  forbids  our  set- 
ting up  any  object  before,  or  above  God  in  our  hearts  ; 


i04  On  the  Lave  of  Idols. 

or  worshipping  him  under  any  similitude  in  heaven  or 
in  earth.  This  command,  as  explained  by  our 
Saviour,  requires  us  "  to  love  the  Lord  our  God  with 
all  the  heart,  soul,  mind,  and  strength."  That,  in  the 
language  of  Scripture,  is  a  person's  god  on  which  he 
chiefly  places  his  affections ;  whether  this  object  be 
the  God  of  Israel,  or  any  other  object,  it  is  his  god, 
his  chief  good.  When  a  man's  heart  is  fixed  on  any 
thing,  as  the  object  of  his  supreme  love,  if  this  object 
be  not  God,  he  is  an  idolater  in  the  view  of  this  law. 
This  divine  law  requires  us  to  love  and  serve  God 
supremely,  and  make  every  thing  subservient  to  his 
glory.  According  to  this  law,  our  Maker  is  lo  have 
the  first  and  chief  place  in  our  hearts ;  and  therefore 
the  law  is  directly  and  fully  against  all  kinds  of  idola- 
try. Its  natural  and  direct  tendency  is  to  bring  all  to 
the  knowledge  and  worship  of  the  living  and  true 
God  ;  and  the  worship  of  idols  has  actually  ceased  in 
all  places,  exactly  in  proportion  as  this  law  has  been 
known  and  obeyed.  Into  whatever  temple  or  heart 
the  law  of  God  enters,  from  that  is  idolatry  banished. 
The  law  is  so  contrary  to  an  idolatrous  heart  or  temple, 
that  they  can  have  no  communion  with  each  other. 
No  man  can  serve  God  and  mammon ;  no  temple,  no 
heart  can  contain  both.  The  law  opposes  every  lust — 
every  corruption — everj'-  idol  of  the  heart ;  and  they 
who  love  them  cannot  be  fi-iendly  to  the  law  of 
God.     But 

2.  Wicked  men  set  up  idols.  They  do  not 
all  worship  images,  as  did  the  Philistines,  but 
all,  without    exception,   have    some  object,    beside 


On  the  Lave  of  Idols.  105 

God  and  his  glory,  on  which  their  hearts  are  set,^ 
and  which  they  seek  as  their  chief  good.     There  is  a 
natural  propensity  in  the  human   heart   to   idolatry, 
wherever  this  law  is  unknown ;  and  wherever  it  is 
known,  and  not  written  on  the  heart,  there  idolatry  pre- 
vails.    Truly  in  countries,  enlightened  by  divine  rev- 
elation, the  absurdity  of  image  worship  is  acknow- 
ledged ;  but  there  ever  has  been  a  disposition  in  man- 
kind, like  the  Philistines,  to  send  away  the  ark  of  God 
from  them.     This  is  the  simple  reason,  why  all  men 
have  not,  at  this  day,  the  revelation  of  God  among 
them.  Whole  nations,  who  were  once  enlightened  with 
divine  truth,  have  through  this  propensity  relapsed  into 
idolatry.    "  When  they  knew  God,  they  glorified  him 
not  as  God,  but  became  vain  in  their  imagination, 
and  their  foolish  heart  was  darkened,  and  they  changed 
the  glory  of  God  into  images  made  like  unto  corrupt- 
ible man,  to  birds  and  four  footed  beasts,  and  creeping 
things."     Hence  the  earth  has,  in  every  age  been  in  a 
measure  overrun  with  idolatry.     The  practice  of  man- 
kind has  clearly  shown,  that  their  hearts  are  opposed 
to  the  holy  law  of  God,  and  in  love  with  some  minor 
object.     From  the  apostacy  of  man  ;  from  the  day  in 
which  he  blotted  from  his  heart  the  inscription  of  this 
holy  law,  his  heart  became  a  temple  of  idols.     And 
for  fifteen  hundred  years,  there  were  but  a  few,  who 
were  not  idolaters  both  in  heart  and  practice.     The 
waters  of  the  flood  could  not  wash  from  the  heart  this 
spiritual  pollution.      It  again  spread  over  the  earth, 
and  at  the  time  God  called  Abraham,  and  established 
his  covenant  and  his  worship  with  him  and  his  seed 
15 


106  On  the  Love  of  Idols, 

"after  him,  idolatry  prevailed  in  every  country  and  na- 
tion under  heaven.     Indeed  it  was  not  long  before  this 
favoured  people  discovered  an  aversion  to  the  worship 
of  God,  and  a  desire  after  idols.     Thus  it  was  in  the 
wilderness,  nothwithstanding  all  the  signs  and  wonders 
God  wrought  before  their  eyes  in  Egypt,  at  the  red 
sea,  and  in  their  journey  to  Canaan.     Even  when  the 
thunderings  and  lightnings  of  Sinai  had  scarcely  ceased, 
they  made  them  an  idol,  and  worshipped  it.     And  thus 
it  was,  age  after  age,  until  the  days  of  Jereboam,  when 
ten  tribes  out  of  twelve  went  over  to  idolatry,  and  set 
up  images,  and  bowed  do^vn   and  worshipped   gods 
which  their  hands  had  made.     By  this  voluntary  de- 
fection from  the  worship  of  God,  they  openly  rejected 
him  as  their  God.     And  is  it  not  the  cliaracter  of  all 
sinners  as  di'awn  by  the  pen  of  inspiration,  that  they 
iove  other  objects  more  than  God  ?    Image  worship  is 
not  essential  to  idolatry.     Nothing  more  is  necessary 
to  constitute  idolatry,  than  to  place  the  heart  on  any 
object  more  than  on  God.     Man  may  make  this  ob- 
ject his  farm,    his    money,  his  titles,  his  pleasures, 
and  when  he  finds  his  idol  endangered  by  the  ark  of 
God,  he  rejects  it  with  all  his  heart.     The  external 
form  of  worships  even  of  the  true  God,  is  in  no  degree 
inconsistent  with  idolatry ;  that  is,  placing  the  heart 
supremely  on  something  beside  God.     And  a  man 
may  be  really  an  idolater,  and  yet  openly  profess  to 
love  and  worship  tlie  God  of  Israeli     This  very  man, 
A\^hen  brought  to  the  test,  and  he  must  give  up  one  or  the 
other,  will  retain  his  idols,  and  send  away  the  ark  oi' 
God.     When  called  to  part  with  his  sitrful  pleasures — 


On  the  Love  of' Idols.  lOV 

his  goods,  if  he  possesses  aji  idolatrous  heart,  he  will^ 
discover  it,  and  reject  the  law  of  God,  and  retain  his 
idol.  When  man's  heart  is  prevailingly  fixed  on  for- 
bidden objects,  he  will  openly  reject  the  divine  law 
rather  than  part  with  objects,  which  he  loves  su- 
premely. And  he  may  become  an  open  enemy  to  the 
law  and  worship  of  God,  when  he  finds,  that  by  regard- 
ing the  one,  and  attending  on  the  other,  he  must  part 
with  his  idols.  Thus  the  servants  of  God,  who  loved 
him  supremely,  have  in  a  comparative  sense  hated  their 
own  lives,  when  tliey  could  not  retain  them  except 
upon  condition  of  rejecting  the  true  God.  All  the 
martyrs  of  Jesus  have  been  brought  to  this  trial,  and 
have  parted  with  their  lives,  rather  than  their  religion, 
because  they  loved  them  less,  than  they  did  God.  On 
the  other  hand,  when  wicked  men,  who  have  enjoyed 
gospel  privileges,  and  have  united  in  the  external  wor- 
ship of  God,  have  been  brought  to  this  test ;  or  to  one 
far  less  trying ;  only  perhaps  to  part  with  the  applause 
of  men,  or  a  little  of  their  worldly  interest,  or  to  deny 
Christ,  forsake  his  people  and  worship;  they  have 
openly  opposed  the  cause  of  Christ,  for  the  sake  of  one 
or  the  other  of  their  darling  objects.  And  the  lan- 
guage of  tlieir  hearts  is  like  that  of  the  men  of  Ashdod. 
"  The  ark  of  God  shall  not  abide  with  us,  for  his  hand 
j;,  jssore  upon  us,  and  upon  Dagon  our  god."  This 
brings  me  to  the 

III.  Thing  proposed,  which  was,  that  wicked  men 
who  set  up  idols  in  their  hearts,  reject  the  law  of  God. 
By  rejecting  the  law  of  God,  I  mean  rejecting  it  as 
the  rule  of  life.      The  idolatry  of  the   heart,   and  the 


108  On  the  Love  of  Idols,  ^ 

worship  of  images  imply  a  total  rejection  of  the  law  of 
God.  And  it  has  been  shown  that  mankind  are  dis- 
posed, both  in  heart  and  practice,  to  break  the  first 
and  great  command  of  God,  which  forbids  idolatry. 
It  is  indeed  a  necessary  consequence  from  their  love 
of  idolatry,  that  they  reject  the  law  of  God  ;  for  they 
cin  no  more  love  both,  than  they  can  serve  two  mas- 
ters, whose  characters  and  commands  are  directly  op- 
posite. 

Here  I  would  point  out  some  of  the  ways  in  which 
wicked  men  discover  the  same  temper  with  respect  to 
the  law  of  God,  which  appeared  in  the  men  of  Ash- 
dod.  Though  there  may  be  but  few,  who  openly  say 
as  they  said,  "  The  ark  of  God  shall  not  abide  with 
us ;"  yet  many  feel  dissatisfied  with  it,  while  others 
declaim  as  openly  against  the  bible,  which  contains 
this  law,  as  the  men  of  Ashdod  did  against  the  ark 
which  formerly  contained  it.  They  endeavour  to  per- 
suade themselves  and  others,  that  it  is  no  privilege  to 
have  the  bible  among  them.  A  general  disregard  of 
the  scriptures  is,  at  the  present  day,  apparently  increas- 
ing, and  deism  and  infidelity  gaining  ground  ;  and  ma- 
ny are  endeavouring  to  make  themselves  and  others 
believe,  that  the  bible  is  not  the  word  of  God ;  and 
would  put  it  far  from  them,  and  banish  the  knowledge 
of  it  from  the  land.  Such  persons  by  their  practice 
say,  we  will  not  have  the  ark  of  God  to  abide  with  us. 
A  wicked  heart,  one  that  is  opposed  to  the  law  of 
God,  has  a  greater  interest,  in  such  efforts  than  some 
imagine.  Here  I  would  observe,  that  the  increase  of 
deism  is  considered  by  some  as  an  argument  against  the 


0)1  the  Love  of  Idols.  109 

divinity  of  the  sacred  scriptures.     But  can  any  person, 
in  the  exercise  of  his  reason,    suppose   that  an  argu- 
ment can  be  drawn  against  the  scriptures  from  the  op- 
position they  meet  from  wicked  men  ?     Nay,  in  every 
degenerate  time,  when  they  have  more  opposers,  than 
at  other  times,  can  this  be  an  evidence   against  them, 
when  it  is  considered,    that  it  is  the  very  spirit  of  a 
wicked  heart  to  reject  their  authority,  and  if  possible, 
become   persuaded   they  are  not  divine.      This  is  so 
far  from  being  an   argument   against  the  truth  of  the 
scriptures,   that  it  is  indeed  an   i\rgument   in  their  fa- 
vour.    It  can  certainly  be  for  the  interest  of  no  char- 
acter, but  the  sinner,  that  the  bible  should  prove  false  ; 
and  no    other   character  can  wish  this ;  and  no  other 
character  will  attempt  to  prove  it  so.      It  was  no  evi- 
dence that  the  ark  did  not  contain  the  law  of  God,  be- 
cause the  idolaters  of  Ashdod  would  not  have  it  abide 
with  them.      This  law    condemned  their  God  and  all 
who  worshipped  him.     Could  they  then  wish  to  have 
it  among  them  ?  It  is  generally   acknowledged,  that 
this  is  a  day  of  great  degeneracy,  a  day  in  which  sin 
of  every  kind  abounds ;  and  it  is  also  a  notorious  truth, 
that  in    general,    those    who  call  in  question  the  truth 
and  divinity  of  the  scriptures  are  persons  of  loose  and 
vicious  characters,  whose  interest  it  is  that  the  scrip- 
tures  should  not  be  true.      They  who  openly  reject 
the  scriptures  are  commonly  persons  of  great  wicked- 
ness and  stupidity  in  their  lives — profane,  intemperate, 
and,  in  other  respects,   such  as  shall  not  inherit  the 
kingdom  of  God.     And  it  is  observable  that  as  wick- 
edness increases   among  a  people,  a  disposition  to  re- 


110  On  the  Love  of  Idols. 

ject  the  bible  appears  among  that  people  ;  and  it  is 
agreeable  to  reason  and  scripture  it  should  be  so. 
This  is  one  way  in  which  wicked  men  would  send 
away  the  ark  of  God. 

2.  Another  way  is  by  paying  little  regard  to  it  in 
conduct.  May  it  not  be  said  of  multitudes,  who  live 
in  a  land  of  gospel  light  and  grace,  as  it  was  said  of 
the  people  of  Israel,  "  They  hear  the  word  of  the  Lord, 
but  will  not  do  it."  How  many  liye  from  day  to  day 
regardless  of  the  duties  which  the  law  of  God  requires  ? 
And  as  they  live  themselves,  so  they  train  up  their 
children  and  servants.  Heads  of  families,  who  live 
immindful  of  the  law  of  God,  take  the  most  direct  way 
to  banish  the  law  and  fear  of  God,  from  the  hearts  of 
all  who  are  under  their  instruction,  or  feel  the  influence 
of  their  example.  Such  conduct  tends  directly  to  re- 
duce succeeding  generations  to  the  state  of  heathen,  who 
perish  for  lick  of  vision.  The  language  of  the  sin- 
ner's practice,  who  disregards  and  breaks  God's  holy 
law  from  day  to  day,  is,  that  he  means  to  reject  it  as 
a  rule  of  life.  When  a  servant  openly  and  habitually 
disobeys  the  orders  of  his  master,  he  says  in  his'  prac- 
tice, that  he  will  not  have  that  man  to  rule  over  him  ; 
he  rejects  him  as  a  master.  So  in  the  case  before  us, 
when  the  sinner  disregards  the  known  will  and  law  of 
God,  he  rejects  God  as  a  law-giver,  and  his  will  as  the 
rule  of  his  life.     This  is  true  of  every  class  of  sinners. 

He  who  sets  his  heart  upon  riches,  and  is  disposed 
to  increase  them  by  every  means  in  his  power,  makes 
an  idol  of  them,  and  consequently  rejects  the  law  of 
God.  This  law  opposes  him  in  every  unlawful  meas- 


On  the  Love  of  Idols. 


Ill 


ure  which  he  takes  to  obtaiii  them,  and  as  he  goes 
forward,  he  rejects  the  law  of  God  in  every  step  of  his 
course.     The  law  of  God  would  restrain  him  from  his 
unlawful  measure — and  its  hand  is  against  his  idol, 
hence  he  will  reject  it.     Suppose  his  riches  lawfully 
obtained,  the  law  of  God  obliges  him  to  charity  and 
munificence — to  contribute  of  his  substance  to  pro- 
mote the  interest  of  religion,  and  should  his  heait  be 
set  ihore  upon  his  v/ealth  than  on  duty,  he  will  reject 
the  law  of  God  ;  and  say  as  the  men  of  Ashdod  did, 
"  the  ark  of  the  God  of  Israel  shall  not  abide  with  us, 
for  his  hand  is   sore   upon  us,   and  upon  our  god." 
The  man  who  sets  his  heart  upon  worldly  pleasures  and 
sensual  delights,  sets  up  idols  in  his  heart,  and  rejects  the 
law  of  God.     This  man  will  not  have  the  ark  of  God 
to  abide  with  him  ;  he  cannot  wish  to  retain  the  knowl- 
edge of  that  law,  which  would  destroy  his  idols.     The 
intemperate  man  has  his  idol — his  temple,  to  which  he 
frequently  resorts,  and  sacrifices  his  precious  time,  his 
property,  his  reputation,    his  health  and   soul  to  his 
idol.     He  rejects  the  law  of  God,  and  indeed  we  need 
not  select  instances,  for  the  same  is  true  of  all  sinners. 
The  law  of  God  strikes  at  the  life  of  eveiy  sin ;   and 
Aerefore  all  impenitent  sinnei's  who  have  some  idol  set 
up  in  their  hearts,  unite  in  practically  saying,  "wede 
sire  not  the  knowledge  of  God's  ways."     "  We  have 
loved  idols,  and  after  them  we  will  go."     It  is  indeed 
true,  that  reason  and  conscience  teach  men  better; 
and  there  are  comparatively  few  who  openly  declare 
this,  yet  it  is  evident  that  every  wicked  man — everj 
impenitent  sinner  loves  somethinsj — some  idol  more 


11^  On  the  Lave  of  Idols. 

than  die  God  of  Israel ;  and  therefore  rejects  his  law. 
As  soon  as  a  man  submits  to  this  law,  receives  it  into 
his  heart,  every  idol  falls  before  it.  He  then  loves  the 
ark  of  God  ;  his  heart,  like  Eli,  trembles  when  he  sees 
it  in  danger,  and  he  had  rather  be  deprived  of  every 
^  temporal  enjoyment  than  part  with  it.  All  the  pious 
people  in  Israel  sat  a  high  value  upon  the  ark,  because 
it  contained  the  holy  law  of  God  ;  and  every  good  man 
ever  has,  and  will  put  a  high  estimation  upon  the  holy 
oracles  of  God.  Though  sinners  may  permit  the  law  of 
God  to  be  among  them,  yet  when  they  see  its  claims 
upon  them,  and  their  idols,  they  cry  out  against  it ; 
and  their  practice  shows  that  they  reject  die  law  of  God. 

IMPROVEMENT, 

1 .  From  what  has  been  said  on  this  subject,  we  learn, 
that  every  one  who  is  an  enemy  to  the  law  of  God,  or 
disregards  it  in  practice,  is  in  love  with  some  idol.  He 
has  some  wrong  propensity  to  gratify  ;  some  forbidden 
object  which  he  wishes  to  obtain ;  nothing  else  will 
dispose  him  to  reject  the  law  of  God.  Nothing  but 
the  love  of  some  idol  can  create  disaffection  to  the 
divine  law,  and  dispose  men  to  put  it  from  them. 
This  law  forbid.s  nothing,  but  what  is  unreasonable, 
and  requires  nothing,  but  what  is  perfectly  suitable. 
How  reasonable  to  love  God  with  supreme  affection 
and  worship  him  as  our  God  ! 

2.  We  can  see  in  the  light  of  this  subject,  what 
disposes  mankind  to  reject  Jesus  Clirist.  He  came 
into  the  world  to  honour  the  law  of  God,  and  to  call 
sinners  to  repentance  for  their  disobedience.     He  ex- 


On  the  Love  of  Idols.  113 

plained  the  nature,  and  stated  the  requirements  of  the 
divine  law,  and  insisted  on  the  obligation  under  which 
all  men  are  to  love  and  obey  this  law ;  and  ex- 
pressly declared,  that  heaven  and  earth  should  pass 
away,  before  this  la^v  should,  in  the  smallest  degree 
be  relaxed.  Love  of  idols  leads  men  to  reject  the  law, 
and  of  consequence  Jesus  Christ,  who  justified  and 
enforced  its  obligation.  Hence  every  one  who  rejects 
the  law  of  God,  rejects  Jesus  Christ.  No  man  can 
reject  the  law  and  yet  be  a  friend  to  Christ,  whose 
business  into  the  world  was  to  condemn  all  wrong 
affection — all  false  worship,  and  bring  all  men  to  the 
true  worship  of  God,  as  his  law  required.  So  no  man 
can  love  Jesus  Christ,  and  yet  disregard  the  law  of  God 
as  a  rule  of  life.  Love  to  both  is  always  united. 
Hence  a  man  may  be  certain,  that  he  is  an  enemy  to 
Christ,  if  he  disregards  that  law  which  Christ  died  to 
support.  The  heart  which  rejects  the  law  as  a  rule  of 
life  must  reject  the  gospel.  The  whole  gospel  scheme 
is  built  upon  this  principle,  that  the  law  is  holy,  just^ 
and  good ;  and  that  Jesus  Christ  is  worthy  of  love  and 
confidence,  because  he  magnified,  and  made  this  law 
honourable.  What  love — what  confidence  could  be 
placed  in  Christ  had  he  not  obeyed  his  Father's  law  ? 

Some  are  ready  to  imagine,  they  are  friendly  to  the 
Saviour,  and  his  gospel,  while  they  disregard  the  law 
of  his  heavenly  Father.  How  vain  is  such  an  imagina- 
tion. He  that  loveth  Christ,  lovcth  his  Father  also ; 
and  he,  that  loveth  not  the  character  and  law  of  the  God  of 
Israel,  is  equally  destitute  of  love  to  Christ,  "  who  is 
16 


114-  On  the  Love  of  Idols. 

the  brightness  of  the  father's  glory  and  the  express 
image  of  his  person."  It  is  a  truth  not  to  be  over- 
looked, th£\t  they  'vi^ho  reject  the  law  of  God  as  £^  rule  of 
Ufe,  are  enemies  to  tihe  tri^e  charactp  of  God ;  for  the 
law  is  a  transcript  of  his  perfection,  and  the  very  ex- 
pression of  his  heart,  and  can  never  be  broken  without 
a  heart  \Yhich  is  unfriendly  to  its  blessed  and  glorious 
autlior*    . 

3.  This,  subject  may  afford  matter  for  self  examina- 
tion. What  are  our  feelings  with  respect  to  the  bible, 
which  contains  the  mind  and  will  of  God  ?  Do  w^e 
esteem  it  a  privilege  to  have  it  in  our  hands  ? — A  dis- 
tinguished favour,  that  God  hath  cast  our  lot  in  a  land 
wli^e  Go4's  law  and  gospel  are  enjoyed  ?  And  if  so, 
how  dp  we  manifest  our  esteerai  of  the  ark  of  God  ? 
The  only  way  to  make  it  evident  that  we  esteem  this 
a  privilege — a  peculiar  favour,  is  to  attend  to  it  as  a 
rule  of  duty,  and  be  careful  to  conforin  our  hearts  and 
lives  to  it.  Notliing  short  of  this  will  prove  us  sincere 
friends  to  the  word  of  God.  Vain  indeed  w^|J  be 
f  very  other  pretence  I  What  propriety  is  there  in  the 
expostulation  of  Clirist,  "  why  call  ye  me  Lord,  Lord, 
aiad  do  not  the  things  which  I  command  you?" 

l  Are  there  no  idolaters  present?  It  isnpt  necessar}- 
that  a  person  should  set  up  a  molten  imagj^e  in  his  house, 
to  denominate  him  an  idolater^;  for  he  may  set  up  idols 
in  his  heart,  if  not  in  his  house.  And  this  is  commoii, 
even  in  aland  where  people  do  nqt  setup  idols  of  wood 
or  stone.  Every  one  of  you,  who  loves  any  thing- 
more  than  the  true  God  has  set  up  idols  in  his  heart ; 


Oh  the  Love  of  Tdols.  115 

and  such  reject  the  law  of  God.  This  may  be,  and  in 
fact  is  your  character,  if  there  be  any  object  you  love 
and  pursue  in  preference  to  the  glory  of  God.  You 
are  considered  by  the  God  of  Israel  a§  an  idoluterj  and 
uiifriendly  to  his  law.  Whenever  yoiir  hearts  go  after 
their  covetousness,  you  forsake  God,  arid  worship 
Mammon. 

We  are  the  professed  worshippers  of  the  living  God; 
yet  we  cannot  suppose,  but  that  there  are  multitudes, 
who  love  other  things  more  than  God,  their  Maker ; 
and  are  therefore  guilty  of  idolatr)^  And  the  apostle 
expressly  declares,  "  that  such  shall  not  inherit  the 
kingdom  of  God."  Where  is  your  treasure  ?  Decide 
this  question,  and  you  may  know  where  your  heart 
is — your  love  is.  Look  then  carefully  into  your  hearts, 
and  critically  examine  your  prevailing  inclinations,  and 
from  these  learn  to  what  object  your  heart  is  devoted. 
You  may  determine  whether  you  are  in  love  with  idols, 
by  ascertaining  your  views  and  feelings  with  respect 
to  the  word  of  God.  Do  you  esteem  it  as  your  neces- 
sarj^  food  ?  Do  you  make  it  the  man  of  your  counsel ; 
study  and  meditate  upon  it,  and  regard  it  as  the  rule 
of  your  life  ?  Are  you  willing  to  govern  your  w  ishes 
and  inclinations  by  its  dictates  ?  Have  your  idols,  fallen 
before  this  holy  law,  like  Dagon  from  his  seat  ?  And 
are  you  willing  the  ark  of  the  God  of  Israel  should 
abide  with  you — be  with  you  when  you  go  out  and 
when  you  come  in — abide  with  you  in  your  shops-- 
iji  your  fields — in  your  intercourse  and  dealings  with 
others  ?  Do  you  caiiy  it  >i'ith  you  in  your  bargains- — 


116  On  the  Love  of  Idols, 

your  promises,  and  in  the  fulfilment  of  those  prom- 
ises? Is  it  with  you  when  you  buy,  and  when  you 
sell — when  you  measure,  and  when  you  weigh?  If 
not,  you,  like  the  men  of  Ashdod,  have  sent  it  away — 
you  have  rejected  it,  because  you  have  set  up  some 
idol  in  your  hearts. 


SERMON  VIIL 


ON  POVERTY  OF  SPIRIT. 


MATTHEW,   V.    3. 

Blessed  are  the  poor  in  spirit^  for  their^s  is  the  king- 
dom of  hecwen, 

X  HESE  words  are  a  part  of  Christ's  sermon  on  the 
mount,  in  which,  he  clearly  pointed  out  to  his  disci- 
ples the  true  spirit,  and  absolute  importance  of  that 
religion,  which  he  was  about  to  introduce.  And  one 
great  end  he  had  in  view,  was  to  represent  and  enforce 
the  nature  of  true  spiritual  worship,  and  to  show  that 
it  consists  in  right  exercises  of  heart,  and  not  in  mere 
external  actions.  This  directly  contradicted  the  pre- 
vailing notions,  and  popular  instructions  of  the  Scribes 
and  Pharisees,  who  taught  a  scrupulous  attention  to 
the  minor  duties  of  the  law,  and  "  passed  over  judg- 
ment, and  the  love  of  God." — Christ  introduced  his 
discourse  by  pronouncing  a  blessing  upon  the  poor  in 
spirit ;  because  no  other  character  would  embrace  his 
instructions,  and  imitate  his  example.     He  had  notic- 


liB  On  Poverty  of  Spirit. 

ed,  in  the  teachers  of  that  day,  a  very  different  spirit, 
and  found  their  instructions  adapted  to  inspire  their  hear- 
ers with  pride  and  vanity,  rather  than  with  humility 
and  self  abasement.  When  he,  therefore,  became  the 
preacher  of  his  own  heavenly  religion,  the  first  words 
which  fell  fi-om  his  lips,  were  these,  "  Blessed  are  the 
poor  in  spirit,  for  their 's  is  the  kingdom  of  God." 
This  humble  spirit  he  recommends  as  of  great  impor- 
tance to  the  christian  life,  and  essential  to  the  character 
of  those  who  are  the  heirs  of  the  kingdom  of  God. 
The  proposition  which  I  shall  illustrate  is  this. 

That  no  one  can  be  an  heir  of  the  kingdom  of 
heaven,  unless  poor  in  spirit.     We  shall 

I.  Describe  this  disposition.     And 

II.  Show  its  necessity  and  importance. 

First  then,  I  am  to  describe  this  disposition.  Here 
it  may  not  be  improper  to  observe,  that  there  are  many 
thir.gs  which  are  mistaken  for  it,  which  in  reality  are 
nothing  like  it,  and  are  no  evidence  of  it. 

A  man  may  have  a  greait  conviction,  or  high  Sertse 
of  the  divine  perfections — the  holiness,  justice,  good- 
ness, and  infinite  power  of  God,  and  of  his  own  de- 
pendence on  him,  as  the  God  in  whose  hand  is  his 
breath,  and  whose  are  all  his  ways ;  and  yet  not  be 
poor  in  spirit.  Reason  teaches,  that  we  are'  depend- 
ent creatures,  absolutely  so,  for  our  existence  and  fot 
every  mercy  which  renders  this  existence  desirable  ,♦ 
but  this  rational  conviction  of  dependence  is  a  thing 
essentially  different  from  poverty  of  spirit. 

Again,  a  man  may  have  a  grea:t  conviction  of  hik 
sinfulness,  and  of  the  goodness  of  the  divine  character. 


On  Poverty  of  Spirit.  1.19 

i^nd  yet  have  no  true  humility.  Natural  men  may  have 
great  convictions  of  sin,  yea,  it  is  probable,  the  con- 
^pienpe  9.f  the  sinner  may  be  so  awakenecj,  that  he  may 
be  fully  sensible  that  there  is  nothing  good  in  him, 
Jjhat  he  is  indeed  "  dead  in  trespasses  and  sins,"  and 
has  nothing  of  which  he  can  be  proud,  feel  his  mouth 
stopped,  as  to  any  complaint  against  the  justice  of  God, 
yet  his  heart  be  entirely  destitute  of  humility,  and  even 
opposed  to  it.  Thus  it  is  with  sinners,  who  have  had 
^eat  convictions,  but  have  embraced  fallacious  hopes, 
and  in  the  exercise  of  false  religious  affections,  they 
have  been  prouder  after  their  supposed  conversion, 
^an  they  were  before,  and  more  under  the  government 
of  a  self  justifying  spirit.  The  reason  is,  nothing 
short  of  the  regenerating  influences  of  the  holy  Spirit 
will  effectually  destroy  the  pride  of  the  "carnal  heart," 
which  "  is  enmity  against  God."  Mere  convictions 
of  conscience  have  no  tendency  to  make  a  man  **  poor 
in  Spirit,"  in  the  sense  of  the  text,  By  the  law  is  the 
knowledge  of  sin,  and  by  the  law  a  man  may  see, 
that  he  is  a  sinner  in  so  complete  a  sense,  as  to  have 
nothing  of  which  he  can  make  a  righteousness,  and  yet 
his  pride  be  unmortified.  And  in  this  sense  no  doubt 
Satan,  the  grand  enemy  of  God  and  man,  now  knows, 
that  he  is  a  sinner,  and  has  no  just  cause  to  oppose 
God ;  and  also  all  sinners  will  have  the  fullest  convic- 
tion at  the  day  of  judgment,  that  they  are  sinners  ;  and 
yet,  it  is  certain,  this  conviction  will  not  destroy  their 
opposition  and  pride  of  heart ;  but  they  will  continue 
in  their  full  strength  while  the  sinner  sees  himself  widi- 
out  excuse ;  and  his  conviction,  instead  of  bringing 


120  071  Poverty  of  Spirit, 

him  to  submit  to  God,  will  fill  his  mouth  with 
blasphemies  against  him.  A  person  may  then  have 
this  conviction  without  the  least  degree  of  poverty  of 
spirit.  Many  sinners  have,  under  conviction,  seen  it 
reasonable  to  love  God,  and  aim  at  his  glory  in  all 
their  exercises  and  conduct ;  and  yet  set  themselves, 
their  o^vn  private  interest,  above  God  and  his  glory. 
How  many  have  mistaken  legal  conviction,  for  evangel- 
ical  holiness,  and  have  supposed,  when  they  were 
brought  to  see  that  God  would  be  just  in  their  con- 
denmation,  that  they  then  had  true  religion  ?  But  it  is 
certain,  that  they  who  are  only  brought  to  see  the  jus- 
tice of  God  in  executing  upon  them  the  penalty  of 
his  law,  and  get  no  further,  have  no  more  religion  than 
all  shmers  will  have  )n  eternity,  who  will  clearly  see 
the  justice  of  God  in  their  final  condemnation. 

3.  Sinners  may  be  convinced  of  their  utter  insuffi- 
ciency to  help,  or  recommend  themselves  to  God  by 
any  thingthey  can  do,  and  yet  be  of  an  unhumbled  spirit. 
They  may  on  this  account  be  in  great  anguish  of 
spirit,  and  cry  mightily  to  God,  that  he  would  save 
them  from  that  amazing  wrath,  to  which  they  see 
themselves  exposed,  and  yet  their  uncircumcised  heart 
be  in  no  degree  humbled ;  nor  in  any  measure  recon- 
ciled to  God.  A  disposition  to  justify  self,  in  not  lov- 
ing God  with  all  the  heart,  will  actually  die,  and  the 
contrary  spirit  take  place  only  in  proportion  as  God 
appears  amiable  to  the  soul.  Nothing  short  of  this 
will  incline  us  from  the  heart,  to  debase  ourselves  and 
exah  God.     I  am  now  prepared  to  say, 


On  Poverty  of  Spirit.  121 

1.  That  true  poverty  of  spirit  implies  such  a  sense 
of  our  vileness,  as  to  lead  us,  from  the  heart  to  con- 
demn ourselves,  before  God.  This  temper  of  heart, 
supposes  such  a  view  of  God,  as  an  infinitely  perfect, 
and  amiable  being ;  and  of  his  law  as  holy,  just,  and 
good,  as  will  destroy  a  self  righteous  and  self  justi- 
fying disposition.  Then  the  sinner  will  give  up  every 
sin-extenuating  plea,  and  take  the  whole  blame  to  him- 
self, and  confess  with  the  returning  prodigal,  "  Father, 
I  have  sinned  against  heaven  and  in  thy  sight,  and  am 
no  more  worthy  to  be  called  thy  son.'*  The  same 
humble  temper  was  expressed  by  Job,  when  he  said, 
"  I  have  heard  of  thee  by  the  hearing  of  the  ear,  but 
now  mine  eye  seeth  thee  ;  wherefore  I  abhor  myself, 
and  repent  in  dust  and  ashes."  "  God  be  merciful  to 
me  a  sinner"  is  the  constant  language  of  the  humble, 
contrite  heart.  This  temper  led  David  to  lament  his 
wickedness  in  the  matter  of  Uriah,  in  this  expressive 
language,  "  Against  thee,  thee  only  have  I  sinned  and 
done  evil  in  thy  sight,  that  thou  mightest  be  justified 
when  thou  speakest,  and  clear  when  thou  judgest." 
Contemplate  another  instance  of  this  temper.  "And 
behold  a  certain  woman  of  Canaan  came  out  of  the 
same  coasts  and  cried  unto  him,  saying,  have  mercy  upon 
me,  O  Lord,  thou  son  of  David — but  he  answered 
and  said,  it  is  not  meet  to  take  the  children's  bread  and 
cast  it  to  dogs ;  and  she  said,  truth,  Lord ;  yet  the: 
dogs  eat  of  the  crumbs  which  fall  fi-om  their  master's 
table." 

2.  To  be  poor  in  spirit  is  to  think  lowly  of  our  re- 
ligious attainments.     The  humble  man  keeps  his  eve 

17 


122  On  Poverty  of  Spirit. 

upon  the  rule  of  duty  ;  thinks  not  so  much  of  what  he 
has  attained,  as  what  he  has  yet  to  do.  He  does  not 
attend  so  much  to  what  he  is,  as  what  he  ought  to  be; 
he  forgets  the  things  that  are  behind  and  presses  toward 
the  mark  of  perfection.  When  he  compares  himself, 
with  the  divine  law,  that  standard  of  right ;  he  sees  how 
far,  very  far  he  is  from  what  he  should  be ;  he 
necessarily  appears  vile  to  himself,  and  his  religious 
acquirements  appear  small  in  exact  proportion  as  his 
views  of  the  beauty  and  glory  of  the  divine  character 
enlarge.  The  more  clearly  he  sees  the  excellency  and 
glor}^  of  God,  the  more  he  will  see  the  reasonableness 
of  the  divine  law,  which  requires  him  to  love  God 
with  all  his  heart,  and  consequently  the  deeper  impres- 
sions will  he  have  of  the  evil  of  sin,  and  of  his  own 
vileness  in  particular.  With  these  views  he  thinks 
lowly  of  himself,  "  and  becomes  dead  to  the  law,  that 
he  might  be  made  alive  unto  God."  Real  grace 
always  humbles  the  man,  and  leads  him  in  lowliness  of 
mind  to  prefer  others  above  himself.  Grace  never  ex- 
alts a  man  in  his  own  eyes ;  and  therefore  it  is  a  very 
sure  indication  of  its  want,  when  he  thinks  highly  of 
his  religious  attainments.  Attend  to  the  voice  of 
Christ  to  the  church  of  Laodicea,  "Because  thou  sayest 
I  am  rich,  and  increased  in  goods,  and  have  need  of  noth- 
ing ;  and  knowest  not  that  thou  art  wretched,  and 
miserable,  and  poor,  and  blind,  and  naked."  On  this 
passage  I  would  observe,  how  greatly  people  may  be  de- 
ceived as  to  their  religious  state — and  that  when  a  person 
entertains  a  high  sense  of  his  spiritual  attainments — that 
he  has  advanced  far  beyond  other  christians  in  the  divine 


On  Poverty  of  Spirit.  1S5 

life — such  ail  opinion  is  itself,  a  very  sure  evidence, 
that  the  person  has  no  religion.  Humility  never  fails 
to  make  a  man  poor  in  his  own  eyes  ;  poor  in  the  view 
of  his  love  to  God  and  to  his  cause,  compared  with  what 
he  ought  to  be.  A  christian  may  hope  that  he  has 
more  love  to  Christ  than  his  neighbour ;  and  yet  his 
own  sinfulness  appear  so  much  greater  to  him,  than 
the  sinfulness  of  his  neighbour  possibly  can,  that  he 
will  conclude  that  his  character,  all  things  considered, 
is  more  vile  than  that  of  his  neighbour.  This  appears 
to  have  been  the  case  with  St.  Paul,  who  knew  that 
he  loved  Christ  with  a  supreme  and  ardent  affection, 
even  so  as  to  cheerfully  die  for  the  name  of  Jesus ;  and 
was  doubtless  persuaded  that  he  loved  God  more  than 
some  other  christians;  yet  this  was  far  from  making 
him  proud,  or  to  think  himself  better  than  they.  He  had 
such  a  clear  sense  of  the  beauty  of  the  divine  character, 
and  of  his  sin  in  persecuting  the  church  of  God,  that 
he  was  disposed  to  view  himself  "  less  than  the  least  of 
all  saints."  His  sins  appeared  to  him  so  much  greater 
than  the  sins  of  other  christians,  that  it  seemed  to  him 
but  reasonable,  that  he  should  love  Christ  so  much 
more  than  others,  as  his  sins  had  been  greater  than 
their's.  Our  Lord  once  proposed  this  question  to  a 
particular  person,  A  certain  man  had  two  debtors,  one 
owed  him  five  hundred  pence,  the  other  fifty,  and,  in 
as  much  as  they  had  nothing  to  pay,  he  finnkly  for- 
gave them  both,  which  of  them  will  love  him  most  ? 
The  answer  was,  "He  to  whom  he  forgave  most." 
Paul,  viewing  the  matter  in  this  light,  concluded  that 
he  was  far  from  answering  the  obligations  laid  upon 


124  On  Poverty  of  Spirit. 

him  by  the  pardoning  mercy  of  God.  This  is  always 
the  certain  and  necessary  consequence  of  true  spirit- 
ual light.  A  view  of  the  glory  of  God,  is  ever  attend- 
ed with  a  lively  view  of  the  evil  of  sin,  which  directly 
tends  to  destroy  pride,  and  make  the  subject  humble, 
and  poor  in  spirit.  And  his  humility  will  increase  ex- 
actly in  proportion  to  the  clearness  of  his  perceptions 
of  the  beauty  and  glory  of  the  divine  character.  For 
a  man  therefore  to  rise  in  his  opinion  of  his  own  good- 
ness is  a  very  certain  evidence,  that  he  is  indeed  a 
stranger  to  true  godliness. 

3.  To  be  poor  in  spirit  is  to  have  a  temper,  that 
will  dispose  us  to  be  constant  beggars  at  the  throne 
of  grace.  A  poor  man,  who  has  nothing  of  his  own,  and 
is  unable  to  procure  a  subsistence,  depends  on  charity 
for  his  daily  support.  The  poor  cripple  gets  his  liv- 
ing by  begging.  He  can  earn  nothing ;  and  he  is 
wholly  dependent  on  charity.  So  it  is  with  the  poor 
in  spirit.  Such  feel  that  they  have  nothing  but  what 
they  get  by  begging.  You  will  understand  me  to 
mean  prayer.  Such,  like  the  beggar,  will  be  frequent 
and  importunate  in  their  addresses  for  the  supply  of 
their  hourly  wants.  And  every  benefit  they  receive 
will  appear  as  the  fruit  of  God's  boundless  mercy  to 
ill  deserving  creatures.  They  know  that  their  old 
stock  of  grace  will  not  support  them  in  future,  as  the 
beggar  knows,  that  the  food  which  supported  him 
yesterday  will  not  supply  him  to  day.  Hence  the  rea- 
son why  real  christians  are  persons  of  prayer.  They 
cannot  live  without  deriving  daily  supplies  from  their 
father's  house. 


On  Poverty  oj  Spirit.  125 

4.  To  be  poor  in  spirit  is  to  have  our   own  inter- 
est appear  inconsiderable  compared  with  the  glory  of 
God.      God  is  a  being  of  infinite   worth  and  dignity, 
and  has  indeed  made  all  things  for  his  own  gloiy  ;  be- 
cause his  glory  and    happiness  are  infinitely  the  most 
important  objects  in  the  universe,  and  therefore  to  have 
made  any  thing  to  serve    some   other   pui'pose  only, 
would  have  been   infinitely   beneath  his  wisdom  and 
goodness.      God  is  the  sum  of  all  real  worth  and  ex- 
cellence ;  nay   could  he  cease  to  be,  the  whole   crea- 
tion would  sink  into  nothing  in  an  instant.     In  him  is 
every  thing  truly  valuable,  and  without  him,  nothing 
would  be  so.     Angels  and  men  might  cease  to  be,  and 
their  loss   would  be  like  taking  a  few  sands   fi-om  the 
sea-shore,  or  a  few  drops  fi'om  the  ocean ;  but  were  it 
possible  for  God  to  withdraw   himself  from   the  uni- 
verse, the   whole   creation   would  be  an  infinite    evil. 
Are  not  then  the  glory  and  kingdom  of  God  to  be 
loved  and  sought  after,  more  than  our  own  private  in- 
terest ?     This  is  our  indispensable  duty ;  and  the  con- 
trary  conduct  is  altogether  unreasonable  ;   for  it  is,  in 
effect,  to  say  that  my   interest  is  of  more   importance 
than  the  glory  of  God.     This  is  pride— this  is  selfish- 
ness, which  disposes  us  to  think   more  highly  of  our- 
selves  and   interest,   than   we  ought  to  think.      It  is 
therefore,  impossible  for  a  person  to  be  poor  in  spirit, 
and  yet  think  his  own  interest  worth  much,  compared 
with  the  glory  of  God.     Moses,  who  was  a  distinguish- 
ed servant  of  God,  was  willing  to  give  up  his  interest 
for  the  glory  of  God.     And  it  is  evident  from  his  con- 
duct, that  he  was  more  anxious  for  the  honour  of  God, 


126  On  Poverty  of  Spirit, 

than  for  his  own  private  good.  When  God  threaten- 
ed to  destroy  Israel  in  the  wilderness  for  their  sins,  and 
proposed  to  Moses  to  make  of  him  a  great  nation, 
he  replied,  *'  what  wilt  thou  do  for  thy  great  name  ? 
For  the  Egyptians  will  hear  of  it,"  and  will  take  occa- 
sion to  speak  dishonourably  of  the  power  and  wisdom 
of  God.  On  this  ground  he  intercedes  for  them,  and 
discovers  his  high  regard  to  the  honour  and  glory  of 
God.  His  interest  appeared  so  small  and  inconsidera- 
ble, compared  with  the  welfare  of  his  people  and  the 
glory  of  God,  that  he  was  willing  to  be  blotted  from 
the  book  which  God  had  written,  rather  than  these  ob- 
jects  should  be  injured.  "  Yet  now,  said  he,  if  thou 
wilt,  forgive  their;  sin  and  if  not,  I  pray  thee,  blot  me 
out  of  the  book  which  thou  hast  written." 

5.  To  be  poor  in  spirit  is  to  be  of  a  temper  which 
will  dispose  us  to  be  silent,  should  not  God  grant  us 
the  favours  which  we  ask  of  him.  Instead  of  grant- 
ing our  requests,  should  God  visit  us  with  afflictions, 
and  grievous  trials,  the  poor  in  spirit  will  be  still  and 
know  that  he  is  God.  This  spirit  tends  to  make  us 
resigned  under  all  the  dispensations  of  providence,  and 
approve  of  God's  righteousness  and  faithfulness  in  af- 
flicting us.  Afflictions  commonly  wear  a  different  as- 
pect when  viewed  in  relation  to  others,  or  ourselves. 
Wicked  men  can  approve  of  God's  judgments  when 
inflicted  on  others,  but  the  humble  only  can  accept  the 
punishment  of  their  iniquities,  and  say,  "  not  my  will 
but  thine  be  done."  Humility  always  produces  this 
effect.  This  temper  was  manifested  by  good  old  Eli, 
when  Samuel  came  and  told  him  the  destruction  which 


On  Poverty  of  Spirit.  127 

God  would  bring  on  his  family  for  the  sins  of  his  sons. 
He  had  not  one  word  to  reply  by  way  of  complaint, 
but  justified  God,  and  said,  "  It  is  the  Lord,  let  him 
do  what  seemeth  him  good."  Wc  have  an  instance 
of  the  same  temper  in  David,  when  he  went  out  a- 
gainst  his  rebellious  son,  Absalom,  he  said,  "  if  the 
Lord  hath  any  delight  in  me,  he  will  bring  me  back 
and  show  me  both  it  and  his  habitation,  that  is,  the 
ark  and  tabernacle  which  was  its  habitation  ;  but  if  he 
hath  no  delight  in  me,  here  am  I,  let  him  do  with  me 
as  seemeth  him  good."  This  temper  refers  all  to  God, 
to  do  with  me  and  mine  as  he  pleases. 

6.  Poverty  of  spirit  will  make  us  humble  in  our 
deportment  among  men.  Poor  men  behave  more  sub- 
missively among  their  fellow^men,  than  the  rich  are 
accustomed  to  do.  Let  a  poor  man  come  into  com- 
pany with  the  rich  and  honourable,  and  if  he  have  any 
thing  to  request  of  them,  it  will  be,  at  least,  with  an 
air  of  modesty  and  submission.  On  the  contrary,  the 
rich  man  when  among  his  poor  neighbours,  will  con- 
duct with  an  independent,  and  often  with  a  haughty 
spirit.  Solomon  had  remarked  this,  "  the  poor  useth 
entreaties,  but  the  rich  answereth  roughly."  But  this 
temper,  which  I  am  describing,  disposes  a  man  to  es- 
teem himself,  in  a  religious  sense,  poor  and  unworthy, 
when  compared  with  others,  and  in  lowliness  of  mind  to 
esteem  others  better  than  himself.  He,  who  hath  a 
proper  view  of  himself,  will  naturally  think  humbly 
of  himself,  and  heartily  comply  with  the  apostolic  pre- 
cept, "  Be  kindly  affectionate  one  to  another  in  brother- 
ly love,  in  honour  preferring  one  another." 


128  071  Poverty  of  Spirit. 

Thus  1  have  attempted  to  describe  poverty  of  spir- 
it ;  but  before  I  proceed  to  the  second  general  head,  it 
may  be  proper  to  consider  a  question  which  may  be  pro- 
posed by  some,  "  Whether  there  is  not  such  a  thing 
as  cliristian  confidence  and  boldness  in  prayer  V — To 
which  I  answer  ;  there  cannot  be  any  such  thing  m  op- 
position to  the  temper  above  described.  A  beggar  is 
humble,  at  least  he  puts  on  the  appearance  of  humility, 
when  he  asks  alms ;  and  he  makes  his  own  great  neces- 
sity, and  the  benevolence  and  ability  of  the  person  of 
whom  he  asks,  the  professed  ground  of  his  petition, 
his  confidence,  and  boldness.  So  true  christian  confi- 
dence in  prayer  arises  from  such  a  view  of  the  infinite 
fulness  and  sufiiciency  of  Christ,  and  of  the  greatness 
of  the  divine  mercy,  that  he  is  encouraged  to  go  and 
ask  mercy  of  God.  He  is  persuaded  that  the  grace  of 
God  is  sufficient  to  triumph  over  all  his  unworthiness, 
he  therefore  pleads  the  forgiveness  of  his  sins,  and  an 
interest  in  the  divine  favour ;  not  from  any  thing  he 
sees  in  himself,  but  from  what  he  sees  in  God  ;  hence 
he  is  led  to  pray,  "  God  be  merciful  to  me,  a  sinner." 

II.  I  come  to  show  the  necessity  and  importance 
of  such  a  temper,  as  has  been  described.  It  will  ap- 
pear necessary  and  important  if  we  consider 

1.  That  without  this  temper,  no  man  can  be  a 
christian.  This  disposition  constitutes  an  essential 
part  of  the  christian  character.  All  other  attainments 
are  of  no  avail  without  this.  For  until  a  man  is 
brought  to  see  himself  poor  and  worthless,  he  will 
never  give  up  his  own  interest  for  the  glory  of  God, 
but  will  prefer  his  own  before  all  others.      Unless  we 


On  Poverty  of  Spirit.  129 

ai'e  bi'ought  to  this  in  the  temper  of  our  heart,  we  can- 
not be  the  disciples  of  Christ.  "  He  that  forsaketh 
not  all  that  he  hath  cannot  be  my  disciple,"  said  the 
Son  of  God.  The  christian  life  is  therefore  a  life  of 
self  denial  from  beginning  to  end.  The  first  step  in 
this  life  is  to  deny  self.  "  If  any  man  will  come  after 
me  let  him  deny  himself,  and  take  up  his  cross  and 
follow  me." 

2.  This  temper  is  necessary,  because  without  it, 
no  man  is  prepared  to  answer  the  purpose  of  God  in 
the  salvation  of  sinners.  God's  design  in  saving  sin- 
ners is  to  glorify  himself  ;  and  every  thing  is  so  ar- 
ranged in  the  work  of  redemption,  from  beginning  to 
end,  in  every  view,  as  to  make  it  appear,  that  all  the 
glory  is  his  due  ;  and  he  prepares  the  hearts  of  his 
people  to  ascribe  all  the  glory  to  him.  Sinners  must 
be  poor  in  spirit — feel  that  they  are  wretched,  and 
miserable,  blind,  and  naked — see  that  they  have  noth- 
ing of  their  own,  in  order  to  exalt  God.  A  rich  man 
will  not  beg  ;  neither  will  a  sinner  look  upon  the  grace 
of  God  as  sovereign  and  free,  and  the  only  ground  of 
his  hope,  until  he  is  deeply  sensible  that  he  has  noth- 
ing of  his  own.  This  temper  is  necessary  then,  in 
order  that  a  person  answer  the  design  of  God  in  sav- 
ing sinners. 

3.  Without  this  temper  no  one  can  take  satisfac- 
tion in  God — in  his  glory  and  exaltation.  Until  pride 
is  brought  do\vn,  we  can  never  be  willing  that  God 
should  be  exalted,  and  have  all  the  praise  of  our  sal- 
vation. Until  we  see  that  we  have  nothing  of  our 
own  that  is  valuable,  we  shall  never  see  that  God  is  all 

18 


130  0?i  Poverty  of  Spirit. 

in  all.  To  this  temper  we  must  be  brought  to  enpy 
God  in  this  and  in  the  coming  Hfe.  It  is  a  contradic- 
tion to  suppose  that  we  can  enjoy  a  being  whose  char- 
acter and  designs  are  not  pleasing  to  our  hearts.  En- 
joyment of  God  consists  in  being  pleased  with  his 
character  and  operations,  and  having  an  heart  to  re- 
joice in  his  independent  glory  and  happiness ;  that  is, 
in  having  our  hearts  conformed  to  God's  moral  char- 
acter, and  so  disposed  according  to  our  finite  capacity, 
to  view  things  and  feel  towards  them  as  God  does. 
God  loves  himself  supremely,  not  from  selfish  views 
and  motives ;  but  because  it  is  infinitely  reasonable  that 
he  should  ;  and  he  looks  upon  sinners  as  infinitely  vile 
and  worthless,  because  they  are  such ;  and  unless  we 
are  poor  and  worthless  in  our  own  eyes,  we  cannot  be 
pleased  with,  and  love  that  God  supremely,  whose 
character  it  is  to  look  upon  us  as  infinitely  unworthy 
of  his  favourable  notice  and  regard. 

4.  Without  poverty  of  spirit,  no  man  will  apply 
to  the  mercy  of  God  for  salvation.  No  man  trusts  in 
mercy  until  he  sees  himself  poor  and  miserable,  and 
wholly  destitute  of  every  thing  to  commend  him  to 
God.  Truly  a  man,  who  is  wholly  destitute  of  this 
temper,  may  acknowledge  himself  dependent  on  mer- 
cy, yet  never  feel  from  the  heart,  that  he  is  indeed  so. 
Men  may  speculate  correctly  on  this  and  otlier  reli- 
gious subjects,  while  their  hearts  are  unreconciled 
to  the  humiliating  truths  of  Christ. 

5.  By  this  temper  alone,  sinners  can  become  the 
heirs  of  the  kingdom  of  heaven.  "  The  kingdom  of 
God  consisteth  in  righteousness,  peace,  and  joy  in  the 


On  Poverty  of  Spirit,  131 

Holy  Ghost  ;'*  that  is,  in  pure,  disinterested  benevo- 
lence — *'  in  that  charity  which  seeketh  not  her  own," 
as  a  separate  interest.  It  is  easy  to  see  therefore,  that 
a  disposition  to  set  up  self,  and  a  selfish  interest  in  op- 
position to  the  general  good  (as  every  proud  unhum. 
bled  heart  does)  is  inconsistent  with  this  righteousness, 
peace,  and  joy  in  the  Holy  Ghost,  in  which  the  happi- 
ness of  the  blessed  consists.  I  will  only  observe,  that 
this  temper  is  the  qualification — is  the  condition  of 
our  enjoying  the  kingdom  of  God — "  Blessed  are  the 
poor  in  spirit,  for  their's  is  the  kingdom  of  heaven." 
[Language  plainly  purporting  that  the  contrary  temper 
is  inconsistent  with  it.  3 

IMPROVEMENT. 

1.  Learn  how  inconsistent  pride  and  self-sufficienT 
cy  are  with  the  christian  character.  It  directly  tends 
to  dethrone  God,  and  set  up  self  in  his  place.  It  su- 
percedes the  necessity  of  a  Saviour,  and  renders  his  a- 
tonement  of  no  use  ;  for  could  God,  consistently  with 
justice,  have  granted  us  any  relief,  or  showed  us  any 
favour,  on  account  of  our  worthiness,  the  gospel  is 
in  fact  overthrown,  "  for  if  righteousness  came  by  the 
law,  then  Christ  is  dead  in  vain." 

2.  Learn  why  real  christians  are  humble.  They 
see  that  God  is  infinitely  amiable,  and  that  he  possesses 
every  thing  truly  valuable  in  the  universe.  They 
see  that  they  have  nothing  but  what  they  receive  from 
him.  All  their  favours  are  the  fruits  of  his  boundless 
mercy  in  Christ,  through  whom  they  have  received 
forgiveness.  This  view  of  God  and  thenivselves  keeps 
them  humble  before  God. 


132  On  Poverty  of  Spirit. 

3.  This  subject  teaches  us,  that  it  is  an  evidence 
of  the  want  of  this  temper  to  be  dissatisfied  with  the 
Ways  of  God.  To  fret  and  repine  when  things  go 
contrary  to  our  incHnation,  is  an  evidence  of  a  haugh- 
ty unhumble  spirit.  A  poor  man,  who  is  sensible  of 
his  poverty,  takes  up  with  any  thing ;  is  satisfied  with 
coarse  fare  and  will  bear  denials  without  complaint.  So 
it  is  with  the  poor  in  spirit.  The  language  of  their 
hearts  is,  "  Why  should  a  living  man  complain,  a  man 
for  the  punishment  of  his  sins  ?"  Hence  they  can  im- 
itate their  divine  master,  "  who  when  he  was  reviled^ 
reviled  not  again."  As  patience  and  submission  un- 
der trials  are  evidences  of  the  christian  temper ;  so  im- 
patience, and  complaint,  which  lead  either  to  despise 
the  chastening  of  the  Lord,  or  to  faint  under  his  re- 
bukes, ai-e  strong  evidences  that  we  have  tiot  the  spir- 
it of  Christ. 

'4.  This  subject  teaches  us,  that  christian  fortitude 
and  boldness  consist  principally  in  subduing  ourselveS4 
To  be  bold  in  Christ's  cause,  is  to  have  courage  to 
endure  trials  for  him — to  suffer  for  him — to  bear  con- 
tradictions and  provocations  for  him,  and  yet  in  pa- 
tience to  possess  our  souls.  The  christian  warfane, 
therefore  begins  at  home — lies  principally  within  ;  and 
he  has  the  most  true  courage,  who  can  conquer  himself. 
Hence  saith  the  wise  man,  "  He  that  is  slow  to  anger  is 
better  than  the  mighty  ;  and  he  that  ruteth  his  spirrt, 
than  he  that  taketh  a  city." 

To  conclude — inquire  whether  you  are  poor  in 
spirit  in  the  above  sense.  Remember,  without  this 
temper,  you  cannot  be  the  disciples  of  Christ.     Ysii 


On  Povtrty  of  Spirit.  133 

have  not  yet  taken  the  first  step  in  the  ^vay  of  duty — 
in  the  path  to  heaven.  Have  you  prevailingly  such 
views  erf  God,  as  an  infinitely  perfect  and  glorious 
being— of  his  law,  as  holy  in  ail  its  requirements — 
reasonable  in  all  its  demands,  as  to  make  you  appear 
infinitely  vile  in  your  own  eyes  ?  Have  you  in  any 
measure,  had  the  views  of  God  which  the  Prophet  had, 
and  have  you  had  a  portion  of  that  humility,  and  self- 
abhorrence,  which  he  had,  as  the  effects  of  these  views  ? 
Have  you  like  Job,  in  the  view  of  the  divine  perfec- 
tions, been  led  "  to  abhor  yourselves,  andrepent  in  dust 
and  ashes  ?"  Like  the  Apostle  in  the  view  of  the  di- 
vine la^v,  do  you  feel  yourselves  to  be  carnal,  sold  un* 
der  sin  ?  And  are  you  ready  to  cr}^  out  like  him — 
"  O  wretched  man,  that  I  am,  who  shall  deli\^er  me  fi-om 
the  body  of  this  death  ?"  Do  you  live  a  life  of  self- 
abhorrence of    godly    sorrow — of   repentance — of 

brokenheartedness  for  sin — of  hungering  and  thirsting 
for  righteousness — of  watchfulness — of  prayer — of 
fighting  against  sin — of  striving — running — wrestling 
for  the  prize?  Is  it  easy  for  you  to  beai'  injuries, 
and  in  lo\vliness  of  mind  to  prefer  others  above  your- 
selves ?  To  render  honour,  to  whom  honour  is  due, 
and,  as  much  as  in  you  is,  to  live  peaceably  with  all 
men  ?  If  this  be  your  character,  happy  are  ye,  "for 
the  spirit  of  the  Lord  resteth  upon  you."  You  are 
happy  because  to  love  God,  and  his  law  supremely, 
and  feci  every  answerable  affection  toward  Jesus  Christ; 
to  present  our  bodies  and  souls  to  him,  as  living  sac- 
rifices, holy  and  acceptable, — to  love  the  people  of 
God — to  love  all  mankind — even  your  enemies — to 


134  On  Poverty  of  Spirit. 

go  about  the  common  business  of  life  in  the  fear  of 
God,  as  his  servants — heavenly  minded — of  a  meek, 
quiet,  humble  spirit — satisfied  with  God — pleased 
with  his  ways  and  instructions — This  is  the  happiest 
way  of  living  on  this  side  of  heaven.  The  exercises 
of  love,  gratitude,  submission  are  all  delightful  to  a 
humble  heart.  "  Wisdom's  ways  are  ways  of  pleas- 
antness, and  all  her  paths  are  peace."  In  a  word,  a 
humble,  broken,  contrite  heart,  mortified  to  all  sublu- 
nary things,  fortified  against  all  earthly  evils — an  eye 
fixed  on  heaven — communion  with  God,  these  are  at- 
tended with  pleasures  unspeakably  preferable  to  all 
this  world  can  boast. — This  is  the  life — these  are  the 
pleasures  of  a  christian.  Do  you  know  them  by  ex- 
perience ?     O  come  and  taste  that  the  Lord  is  good. 

Here  Sinners  you  may  heal  your  wounds* 
And  wipe  your  sorrows  dry  ; 
Trust  in  the  mighty  Saviour's  name, 
And  you  shall  never  die. 


SERMON    IX. 

THE  GOSPEL  RECEIVED  IN  VAIN. 


S 

II    CORINTHIANS,   vi.    1. 

fFe  then  as  workers  together  with  him,  beseech  you 
ulsOy  that  ye  receive  not  the  grace  of  God  in  vain. 

In  the  preceding  part  of  this  chapter,  the  apostle 
brings  into  view  the  glorious  dispensation  of  the  cove- 
nant of  grace.  He  shows  that  God  is  on  a  treaty  of  re- 
conciliation with  mankind ;  that  he  and  his  fellow- 
apostles  were  sent  forth  to  publish  this  ti'eaty,  and  in- 
vite sinners  in  Christ's  name  to  accept  the  gracious 
proposal.  "  We  then  are  ambassadors  for  Christ,  as 
though  God  did  beseech  you  by  us,  we  pray  you  in 
Christ's  stead,  be  ye  reconciled  unto  God."  He  then 
concludes  as  in  the  text — "  We  then  as  workers  to- 
gether with  him,  beseech  you,  that  ye  receive  not  the 
grace  of  God  in  vain." — This  mode  of  expression  de- 
notes that  there  is  danger,  that  sinners,  to  whom  the 
grace  of  God  is  revealed,  will  receive  it  in  vain. 

My  present  design  is  to  show 

I.  What  we  are   here  to  understand  by  the  grace 
of  God. 


136  The  Gospel  Received  m  Vain. 

II.  What  it  is  to  receive  this  grace  of  God  in  vaiji. 

III.  Point  out  the  danger  of  those  persons,  who  re- 
ceive the  grace  of  God  in  vain. 

I.  On  this  part  of  the  subject,  a  few  words  only 
are  necessary.  By  the  grace  of  God,  we  are  undoubt- 
edly to  understand  the  gospel,  which  reveals  the  grace 
of  God  to  a  guilty,  ruined  world.  The  love  and  good- 
will of  God  to  sinners  revealed  in  the  gospel  is  his 
grace,  as  it  is  all  free  and  undeserved.  All  Qod's  gra- 
cious works,  by  which  a  door  is  opened  for  the  salva- 
tion of  sinners,  together  witli  the  way,  in  which  they 
may  come  to  the  enjoyment  of  God,  are  revealed  in 
the  gospel,  and  the  arguments,  proper  to  excite  them 
to  accept  this  great  salvation,  are  set  before  them ;  all 
of  which  is  the  effect  of  the  rich  grace  and  mercy  of 
God.  Hence  the  gospel,  which  reveals  these  things, 
is  (by  a  usual  figure)  called,  "  The  ^ce  of  God." 
These  observations  prepare  the  way  to  show, 

II.  What  it  is  to  receive  the  grace  of  God  in  vain. 
1.  They   receive   the   grace  of  God  in  vain,  who 

rieglect  to  study  the  gospel,  that  they  may  improve  in 
the  knowledge  of  God,  and  of  our  Saviour  Jesus  Christ. 
The  design  of  the  gospel  is  to  make  us  wise,  good, 
and  happy  ;  but  it  can  be  of  no  advantage,  unless  we 
diligently  study  and  understand  it.  This  grace  of  God 
is  unthankfully  received,  when  it  is  put  into  our  hands 
for  our  instruction,  and  little  or  no  improvement  is 
made  in  the  knowledge  of  it.  The  scriptures  are  a 
peculiar  talent,  with  which  ^ve  are  entrusted,  and  when 
serious  enquiries  are  not  made  into  their  design  and 
meaning,  we  treat  them  as  the  ^vicked  servant   used 


The  Gospel  Received  in  Vain.  137 

his  lord's  money,  Avho  wrapped  it  in  a  napkin,  and  hid 
it  in  the  earth.  We  might  as  well  be  without  the 
scriptures,  as  to  suffer  them  to  lie  in  our  houses  with- 
out study.  Should  we  not  remember,  that  the  sloth- 
ful servant,  who  neglects  to  inquire  after  his  master's 
will,  when  he  has  all  proper  advantages  to  know  it, 
deserves  to  be  beaten  as  a  wicked  servant  ? — Are  there 
not  many  of  this  character  in  this  land  of  gospel  light, 
who,  while  they  have  the  revelation  of  God  in  their 
houses,  "  which  is  profitable  for  doctrine,  for  reproof, 
for  correction,  and  for  instruction  in  righteousness," 
yet  remain  unacquainted  with  its  most  plain  and  im- 
portant truths,  and  are  none  the  wiser,  nor  better  for 
all  which  is  revealed  ?  Such  truly  receive  the  grace 
of  God  in  vain. 

2.  They  receive  the  grace  of  God  in  vain,  who  do 
not  embrace  it  as  coming  from  God.  They,  with 
whom  the  scriptures  have  not  the  authority  of  a  divine 
revelation,  cannot  be  supposed  to  regard  them  in  their 
practice.  And  indeed,  the  scriptures  are  of  no  more 
authority  than  the  writings  of  Plato  or  Socrates,  only 
upon  the  supposition  of  their  being  a  divine  revelation. 
Unless  they  are  received  in  this  character,  they  have 
not  the  force  of  a  law,  even  admitting  them  to  be  a 
good  system  of  morality.  He  therefore,  who  does  not 
believe  them  to  be  from  God,  must  undervalue  and 
treat  them  with  comparative  inattention,  let  his  opin- 
ion of  them,  in  other  respects,  be  as  it  may.  Every 
honest  mind,  on  proper  inquiry,  will  see  the  evidences 
of  their  divinity.  For  is  it  not  inconsistent  with  all 
just  ideas  of  God  to  suppose,  that  he  has  given 
19 


138  The  Gospel  Received  in  rain. 

us  a  revelation  of  his  will  and  our  duty,  and  yet  that 
it  is  not  attended  with  sufficient  evidence,  that  it  is 
from  him  ?  And  indeed,  attended  with  such  evidence, 
as  to  leave  those,  who  enjoy  it,  inexcusable,  if  they  dis- 
believe it.  Inexcusable  they  could  not  be,  were  they 
not  furnished  with  sufficient  evidence  of  its  truth  and 
divinity.  It  is  wholly  inadmissible  to  suppose,  that 
God  requires  his  creatures  to  receive  that  as  a  divine 
revelation,  which  is  not  sufficiently  attested  as  such ; 
but  he  does  require  our  attention  and  obedience  to  the 
gospel,  and  has  suspended  our  everlasting  welfare  on 
the  manner  in  which  we  treat  it.  They,  therefore, 
whose  wicked  hearts  lead  them  to  reject  this  grace  of 
God,  receive  it  in  vain  in  the  most  emphatical  sense. 
3.  They  receive  this  grace  of  God  in  vain,  who 
read,  or  hear  it  preached  with  carelessness  and  inatten- 
tion. The  careless  hearer  of  the  word,  hears  it  with- 
out profit.  For  though  the  truth  is  delivered,  and 
indeed  clearly  held  up  for  the  consideration  and  im- 
provement of  the  hearer,  he  receives  no  edification, 
because  he  has  not  given  his  attention  to  it.  The 
great  ignorance  of  many  persons,  even  of  the  most 
plain  and  important  parts  of  scripture,  with  respect  to 
the  meaning  of  which,  there  is  litdc  dispute  in  the 
christian  world,  and  even  of  those,  who  have  attended 
the  stated  worship  of  God,  and  have  heard  the  word 
preached  for  years;  the  ignorance  of  such  is  a  full 
proof  of  their  great  and  surprising  inattention  to  the 
word.  There  are  some  persons,  who  ai-e  frequent  in 
reading  the  word  of  God,  and  punctual  in  their  attend- 
ance upon  the  word  preached,  who  yet  make  no  dis- 


The  Gospel  Received  in  Vain,  139 

cernible  progress  in  the  knowledge  of  the  scriptures. 
This  must  be  owing  to  great  carelessness  and  inatten- 
tion, both  in  reading  and  hearing  the  word  of  God ; 
and  is  a  full  proof  of  great  and  criminal  want  of 
thought  and  interest  in  this  great  concern.  It  is  ow- 
ing- to  this,  that  some  old  men  and  women,  who  have 
enjoyed  the  advantage  of  hcctring  the  gospel  all  their 
days,  know  less  about  the  doctrines  and  duties  of 
Christianity,  than  others,  who  have  enjoyed  the  same 
means  of  instruction,  but  a  few  years.  Surely  such 
receive  the  grace  of  God  in  vain,  who  hear  in  so  care- 
less, inattentive  a  manner,  as  not  to  know  what  they  hear. 
How  can  he  be  instructed  and  profited  by  the  word, 
whose  mind,  while  he  is  in  the  house  of  God,  is  taken 
up  with  this,  or  the  other  object;  or  is  meditating 
upon  things  which  have  no  relation  to  the  word  of 
life  ?  It  cannot  be  expected,  that  a  person  should  be 
instructed  by  the  best  means,  without  attention. 

When  we  consider  the  great  advantages  of  this 
land  of  gospel  light,  and  the  very  great  and  stu- 
pid ignorance  of  many  respecting  the  truths  of  the 
gospel,  this  conclusion  is  forced  upon  our  minds,  that 
they  have  been,  to  a  surprising  degree,  carelcF  and 
inattentive  to  the  things,  which  the  gospel  reveals. 
They  have  seen  many  things ;  heard  many  things ; 
had  a  capacity  for  knowledge,  and  yet,  in  the  midst 
of  instruction,  they  are  ignorant.  A  glorious  method 
of  salvation  is  revealed,  duty  is  made  plain ;  but 
through  inattention  all  is  lost.  Such  hearers,  with  re- 
spect to  themselves,  disappoint  the  kind  designs  of 
Christ  in  instituting  the  gospel  ministry  j  and  therefore 
receive  its  grace  m  vain. 


140  The  Gospel  Received  in  Vain. 

4.  They  receive  the  grace  of  God  in  vain,  whose 
attendance  upon  the  word  is  not  accompanied  with 
prayerful  endeavours  to  be  profited  Prayer  con- 
sists in  oflPering  the  desires  of  the  heart  to  God 
for  things  which  we  need.  But  what  reasonable  hope 
is  there,  that  a  person  will  properly  attend  to  God's 
word,  and  be  profited  by  it,  if  he  have  no  desire  for 
this  ?  That  hearer  only  has  reason  to  expect  advan- 
tage from  hearing  the  gospel,  who  desires  and  seeks 
after  it.  "He  that  asketh,  receiveth ;  and  he  that 
seeketh,  findeth."  Is  it  not  natural  to  suppose,  that 
he  who  has  no  heart  to  go  to  God  in  prayer,  and  in- 
tercede with  him,  that  his  blessing  may  accompany 
his  word,  has  no  proper ,  sense  of  the  importance  of 
hearing  in  such  a  manner  that  his  soul  might  live  ? 
Nor  can  it  be  truly  said,  that  he  desires  to  be  profited 
by  the  word  preached;  for  prayer  essentially  consists 
in  desire  ;  and  it  will  be  no  strange  thing,  if  \h<t  prayer- 
less  hearer  of  the  word  is  a  careless  hearer.  And  if 
he  be  a  careless  hearer,  will  he  not  receive  the  grace 
of  God  in  vain  ? 

5.  They  receive  the  grace  of  God  in  vain,  who  do 
not  meditate  upon  the  word.  That  kind  of  reading 
or  hearing  the  word,  which  leaves  no  impression  upon 
the  heart  and  memory,  is  in  vain.  The  word  of  God 
is  given  us  to  be  the  rule  of  our  faith  and  practice  ; 
but  he  who  does  not  meditate  upon  it,  cannot  regulate 
the  exercises  of  his  heart,  nor  the  actions  of  his  life  by 
it.  It  is  therefore  of  the  same  consequence,  that  we 
meditate  upon  the  word,  as  it  is  that  we  make  it  the 
rule  of  our  life ;  and  on  this  principle  it  is,  that  the 


The  Gospel  Received  in  Vain.  141 

Apostle  exhorts  us  to  take  heed  to  the  things  which 
we  have  heard,  lest  at  any  time  we  let  them  slip. 
Meditation  upon  the  word  of  God,  with  the  view  to 
retain  and  practise  it,  has  been  the  habit  of  pious 
men  in  every  age.  Said  one,  "  O  how  love  I  thy  law! 
It  is  my  meditation  all  the  day."     The  same  is  still 
the  practice  of  all,  who  love  the  truth,  and  receive 
this  word  of  grace  not  in  vain.     That  rule  can  be  of 
no  benefit  to  a  person,  which  is  out  of  sight  and  out 
of  mind.     What   renders  this  a  necessary  duty  is  that 
proneness  of  the  heart  to  forget  the  precepts  and  in- 
structions of  the  divine  word.     And  the   only  way  to 
retain  the  remembrance  of  duty  and  instruction,  which 
we  have  been  taught,  is  often  to  reflect  upon   it,  and 
make  it  familiar  to  our  minds,  by  meditation.     It  is 
necessary,  that  ^ve  meditate  upon  the  word  of  God,  in 
order  to  understand  it ;  and,  that  we  may  be  able  to 
try,  by  this  standard,  those  doctrines  which  are  preach- 
ed to  us.     On  any  other  principle,  how  shall  we  dis- 
criminate truth  from  errour  ?    To  compare  things,  or 
doctrines,  we  must  be  able  to  bring  them  to  some 
rule  or  standard.     No  person  is  obliged  to  receive  any 
doctrine,  taught  by  any  one  who  comes  in  the  name 
of  the  Lord,  upon  the  authority  of  his  word,  be  he 
ever  so  great  and  good ;  for  the  best  and  wisest  of 
men  are  fallible,  and  not  to  be  relied  on  implicitly. 
And  as  it  is  dangerous  to  embrace  the  errours,  which  a 
preacher  may  deliver  ;  so  it  is  dangerous  to  reject  the 
truth,  when  delivered.     And  hence  the  necessity,  that 
every  hearer  should  be  able  to  examine  and  compare 
what  he  hears  as  the  word  of  God,  and  determine 


142  The  Gospel  Received  in  Fain, 

whether  these  things  are  so.  But  this  could  not  be 
done  without  attention  to  the  scriptures,  and  to  the 
word  preached.  For  this  abiUty  and  disposition  were 
the  Berians  commended  by  the  Apostle,  who,  though 
he  could  justly  claim  a  superiority  over  all  his  succes- 
sors, yet  did  not  wish  them  to  receive  his  instruc- 
tions, without  comparing  them  with  the  divine  word. 
A  careless  reception  of  every  thing,  is  little  better, 
than  a  liold  rejection  of  every  thing ;  both  dispositions 
are  .to  be  avoided.  Imitate  the  experienced  husband- 
man, who  neither  rejects  all,  nor  receives  all  for  seed, 
but  makes  a  prudent  selection. 

6.  They  receive  the  grace  of  God  in  vain,  who  do 
not  hear  the  word  with  a  view  to  practice ;  or  whose 
practice  is  not  influenced  by  it.  The  scriptures  were 
not  designed  to  furnish  topicks  of  speculation  and 
controversy,  nor  merely  to  rectify  our  judgments,  and 
lead  us  to  a  theoretical  knowledge  of  divine  things ; 
but  to  direct  the  heart,  and  govern  the  practice.  As 
holy  practice  is  but  the  natural  expression  of  an  obe- 
dient temper,  we  may  justly  suppose,  that  hearing 
of  the  gospel,  which  does  not  influence  the  practice, 
does  not  impress  the  heart.  And  need  I  say,  that 
speculations  which  have  no  influence  on  the  life  ;  or 
that  meer  hearing  and  talking  about  religion,  which 
are  never  carried  into  practice,  contain  no  portion  of 
the  religion  of  Jesus  Christ.  The  way  to  heaven  is  a 
way  of  holiness  ;  of  universal  righteousness ;  and  all, 
"  who  shall  be  accounted  worthy  to  obtain  that  king- 
dom, and  to  stand  before  the  Son  of  man,"  must  walk 
in  this  way.     To  reveal  this  way  is  the  glorious  de* 


The  Gospel  Received  in  Vain.  14S 

sign  of  the  gospel,  which  is  given  us  as  our  guide  ; 
the  only  sure  guide  to  direct  our  feet  in  the  way  of 
God's  te  stimonies.     And  the  precepts  and  instructions 
of  the  gospel,  f  this  grace  of  God  J  must  be  reduced  to 
practice,  or  tve  shall  receive  it  in  vain.     We  might  as 
well  be  without  it,  as  not  to  practise  upon  it,  or  act 
according  to  its  dictates.      When  a  glorious  way  of 
salvation  is  opened,  which  has  its  foundation  in  the  in- 
finite  mercy  of  God  ;    and  repentance  and  faith  in  the 
gi-eat  Mediator,  and  a  careful  observation  of  the  laws 
of  Christ,  ai-e  proposed  as  the  necessary  conditions  of 
this  salvation,  it  is  plain,  that  all  will  be  in  vain  to  that 
man,  who  disregards  these  requirements.     The  gospel, 
can  savingly  benefit  none,  but  those  who  obey  it.    Can 
it  be  expected  that  the  gospel,  considered  as  a  rule, 
should  be  followed,  unless  heard  with  this  intention? 
and  can  it  be  thought  that  a  person  should  carefully 
attend  to  the  word  of  God  with  a  design  to  practise  it, 
yet  his  practice  not  be  influenced  by  it  ?    it  cannot  be 
expected,  that  he  will  practise  agreeably  to  the  word, 
who  hath  no  such  design,  when  he  hears  it.     It  is  the 
early  duty  of  every  person  to  examine,  and  settle  with 
himself  the  important  question,  Is  the  Bible  from  God  ? 
But  surely  it  cannot  be  supposed,  that  the  word  of  God 
is  attended  with  such  obscurity  of  evidence,  that  it  is 
necessary,  a  person  should  attend  to  this  subject  year 
after  yeai",  without  coming  to  a  conclusion.     They, 
who  do  thus,  are  to  be  ranked  with  those  mentioned 
and  condemnedby  the  apostle,  "  who  are  ever  learning 
and  never  come  to  the  knowledge  of  the  truth."  How- 
ever, nothing  is  more  evident,  than  that  they  receive 


144  The  Gospel  Received  in  Vain. 

the  grace  of  God  in  \am,  whose  temper  and  practice 
are  not  improved  by  it.  Certainly  they,  who  have  en- 
joyed the  advantages  of  gospel  light,  year  after  year, 
and  are  furnished  with  capacities  to  understand  the 
doctrines  and  duties  of  the  gospel,  and  yet  remain  halt- 
ing between  two  opinions,  whether  to  receive  or  reject 
them  ;  whether  to  regulate  their  lives  according  to  the 
word  of  God  ;  such  have  received  no  benefit  from  the 
grace  of  God.  However  frequent  a  man  may  be  in  hearing 
the  word,  he  recei\es  the  grace  of  God  in  vain,  if  his' 
temper  and  practice  are  not  improved  by  it.  Have  we 
not  reason  to  fear,  that  many  flatter  themselves,  that 
they  are  real  christians,  because  they  are  frequent  in 
hearing  the  word ;  while  they  indulge  in  practices, 
which  are  contrary  to  the  very  spirit  of  the  gospel  ? 
Some  persons,  because  of  their  orthodoxy,  their  zeal, 
their  frequency  in  hearing  the  word  preached,  have 
high  claims  to  religion  ;  while  they  live  in  malice,  in 
envy,  in  strife,  with  their  fellow  men.  And  in  addi^ 
tion  to  these  things,  we  shcill  find  an  almost  total  want 
of  regard  to  their  word,  promises,  and  engagements 
among  men.  Alas  !  how  vain  to  receive  and  hold  the 
truth  in  unrighteousness.     This  leads  me, 

HI.  To  show  the  danger  of  thus  receiving  the 
grace  of  God  in  vain. 

1.  They,  who  receive  the  grace  of  God  in  vain, 
will  fail  of  the  salvation  which  it  offers.  For  on  the 
supposition,  that  God  may,  and  does  reveal  himself  to 
some  who  are  not  favoured  with  the  gospel ;  and,  that 
he  prepares  their  hearts  for  an  holy  salvation  in  an  im- 
mediate way,  yet  surely  they  who  enjoy  revealed  truth, 


The  Gospel  Received  in  Vain.  145 

have  no  reason  to  expect,  that  they  shall  be  saved  up- 
on any  other  plan,  tlian  a  compliance  with  the  terms  of 
the  gospel.  Clirist  will  be  the  author  of  salvation  to 
those  only  who  obey  him. 

2.  It  is  dangerous  to  receive  the  grace  of  God  in 
vain  ;  because  such  a  reception  of  the  gospel  will  make 
it  the  occasion  of  a  more  terrible  destruction.  The 
gospel,  by  being  heard  and  disregarded,  becomes  a 
savour  of  death  unto  death.  The  person  who  lives  in 
a  christian  land,  surrounded  with  all  the  advantages  of 
the  gospel  dispensation,  yet  lives  like  a  heathen,  can- 
not die  with  his  share  of  guilt ;  but  the  light  under 
which  he  has  lived,  the  instructions,  motives,  and  ar- 
guments, which  he  has  disregarded,  will  aggravate  his 
condemnation  to  such  a  degree,  that  it  will  be  more 
tolerable  for  an  inhabitant  of  Sodom,  than  for  him. 
Surely  this  is  reasonable,  "  that  where  much  is  given, 
much  should  be  required."  Surely  "  when  a  servant 
knows  his  master's  will,  and  prepares  not  himself,  nor 
does  according  to  his  will,"  he  may  be  beaten  with 
many  stripes.  Surely  when  the  most  invaluable  price 
to  get  wisdom  is  put  into  his  hand,  and  he  has  no 
heart  to  improve  it,  he  is  deserving  of  a  singular  pun- 
ishment. I  will  add,  that  this  must  from  the  nature  of 
the  case,  be  the  dreadful  consequence  of  receiving  the 
grace  of  God  in  vain ;  because  every  one,  who  does 
not  grow  into  a  conformity  for  heaven,  under  the 
means  of  grace,  becomes  daily  more  a  vessel  of  wrath 
fitted  for  destruction.  "  This  is  their  condemnation, 
that  light  has  come  into  the  world,  and  tliey  have  lov- 
ed darkness  rather  than  light."     Our  Saviour  told  the 

20 


146  The  Gospel  Received  in  Fain. 

Jews,  that  had  he  "  not  come  and  spoken  unto  them,'* 
opened  a  glorious  door  of  hope  and  salvation,  "  they 
had  not  had  sin."  That  is,  their  sin  and  danger  would 
have  been  nothing,  in  comparison  of  what  they  then 
were,  in  consequence  of  their  having  the  offer  of  par- 
don and  mercy  made  to  them,  and  their  rejection  of 
it.  No  wonder  then,  that  the  benevolent  apostle 
should  beseech  sinners,  that  they  receive  not  the  grace 
of  God  in  vain  ;  nor  lose  the  great  and  glorious  bless- 
ings revealed  and  offered  to  them  in  the  gospel ;  and 
expose  themselves  to  the  most  dreadful  destruction  by 
their  own  carelessness  and  folly.  In  this  view,  we 
can  admire  the  wonderful  condescension  of  Christ  in 
sending  his  apostles  to  beseech,  to  beg,  to  pray  sin- 
ners to  attend,  receive,  and  obey  his  instructions ;  and 
not  add  to  the  guilt  of  the  infidel,  the  tenfold  damna- 
tion of  slighting  Christ  and  his  great  salvation.  This 
is  a  sin,  greater,  unspeakably  greater,  than  any  which 
heathen  can  commit.  It  is  full  of  the  blackest  ingrat- 
itude to  God,  the  greatest,  and  most  bountiful  bene- 
factor in  the  universe.  Nothing  tends  to  awaken  the 
divine  anger  like  despising  goodness,  particularly  the 
riches  of  his  goodness  revealed  in  the  gospel.  Sinners 
therefore  who  receive  this  grace  of  God  in  vain,  will 
of  all  sinners  be  the  most  miserable  in  the  eternal  world, 
when  they  will  receive  the  due  reward  of  their  deeds. 
Let  me  then  conclude  with  beseeching  you,  that  ye  re- 
ceive not  the  grace  of  God  in  vain. 

IMPROVEMENT. 

This  subject  furnishes  us  with  the  reason  of  the 
great  coldness  in  religion,  v/hich  prevails  at  the  present 


The  Gospel  Recewed  in  Fain,  147 

day.  It  is  because  the  glad  tidings  of  the  gospel  arc 
not  properly  regarded.  Mankind  are  engaged  in  re-- 
ligion,  in  proportion  as  they  are  engaged  to  attend,  and 
improve  the  gospel  of  the  grace  of  God.  Every  per- 
son, who  loves  God,  is  engaged  in  attending  to  his 
word.  He  hears  it  with  diligence  and  pleasure ;  he 
reads  it  with  sweet  satisfaction  of  soul ;  he  drinks  it 
in,  as  the  thirsty  land  drinks  in  the  rain  and  dew  of 
heaven.  He  believes  it ;  he  reads  and  studies  it,  with 
a  view  to  practice ;  and  it  quickens  him  in  the 
way  of  holiness.  He  highly  esteems  the  word  of  God 
as  the  rule  of  his  faith  and  practice,  and  makes  it  the 
man  of  his  council,  and  the  standard  of  his  daily  con- 
duct; and  thus  this  divine  seed  becomes  fruitful. 
But  where  there  is  inattention  to  the  word  of  God ; 
where  the  sacred  duties  of  the  gospel  are  neglected ; 
true  religion  is  indeed  low  in  that  place.  When  a 
person  or  people  are  cold  and  indifferent  to  the  truths 
and  duties  of  religion,  we  may  be  sure,  that  person,  or 
people,  have  received  the  gospel  to  little  or  no  advan- 
tage. They  do  not  give  their  attention  and  heaits  to 
divine  instruction ;  "  and  the  word  does  not  profit 
them,  not  being  mixed  with  faith  in  them  that  hear.'* 
Engagedness  in  the  things  of  religion  will  ever  be  in 
proportion  to  the  success  which  the  gospel  has  among 
a  people.  If  this  be  received  in  vain,  the  very 
form  of  religion  will  die  away,  and  almost  disap- 
pear. But  it  is  easy  to  perceive,  at  this  day,  that  the 
gospel  of  Christ  is  greatly  slighted  and  abused  by  the 
greater  part,  even  of  those  who  hear  it.  Happy  should 
we  be,  my  hearers,  if  none  of  the  number  of  its  de- 


148  The  Gospel  Received  in  Fain. 

spisers  could  be  found  among  us.  That  this  matter 
may  be  determined,  let  each  one  examine  himself  by 
the  above  mentioned  marks,  by  which  those  who  re- 
ceive the  grace  of  God  in  vain  may  be  distinguished. 
God  has  done  great  and  marvellous  things  for  the 
salvation  of  sinners  ;  he  has  given  us  the  good  word 
of  his  grace,  to  guide  our  feet  into  the  paths  of  life ; 
he  has  instituted  sabbaths,  and  the  gospel  ministry, 
for  the  quickening  and  edification  of  his  church  and 
people  ;  and  how  are  they  received  and  treated  ?  How 
is  the  word  of  God  received  by  you  ?  Is  it  your  prac- 
tice to  examine  the  scriptures,  with  a  view  to  edifica- 
tion, and  to  learn  the  evidence,  on  which  their  credi- 
bility is  founded  ?  And  has  the  result  of  your  inquiries 
been  a  settled  belief  of  their  truth  and  divinity  ?  And 
in  consequence  of  this,  have  you  heard  the  good  news 
of  the  kingdom  with  diligence  and  attention  ?  Are  you 
accustomed  to  accompany  your  attendance  upon  the 
word  with  prayerful  endeavours  to  retain,  and  make  it 
profitable  to  your  souls  ?  Do  you  meditate  upon  it,  that 
it  may  not  be  forgotten  and  lost?  Do  you  read  and  hear 
the  gospel  with  a  particular  view  to  practice ;  feeling 
that  every  other  attainment  without  this  will  be  in 
vain  ? — If  these  things  be  not  true  with  respect  to  you, 
you  have  indeed  received  the  grace  of  God  in  vain.  AH 
the  grace  of  the  gospel,  as  to  any  saving  benefit,  has 
been  thrown  away  upon  you  and  lost.  And  this  is 
not  all ;  as  your  privileges  and  opportunities  have  been 
better  than  those,  which  many  others  have  enjoyed,  and 
your  hearts  and  practice  have  been  uninfluenced,  un- 
improved by  them  ;  so  your  guilt  is  vastly  increased, 


The  Gospel  Received  in  Fain.  149 

&r  beyond  the  guilt  of  heathen  ;  and  you  had 
much  better,  never  have  been  born  in  a  land  of  gospel 
light,  if  you  continue  to  receive  the  grace  of  God  in 
vain.  Will  not  hell  be  "  moved  to  meet  thee  at  thy 
coming  ?"  Will  not  heathen  sinners  inquire,  from  what 
land  you  came  ;  From  a  land  of  gospel- vision,  are  you 
come,  to  take  up  your  miserable  abode  with  us  ?  But 
justly  is  a  lower  place  in  this  hopeless  mansion  assign- 
ed to  gospel  sinners,  who  have  received  the  grace  oi" 
a  bleeding  Saviour  in  vain.  I  must  repeat  it  again  to 
you,  that  it  has  been,  and  still  is  received  in  vain,  not- 
withstanding every  other  consideration,  if  it  do  not 
influence  your  temper  and  govern  your  practice. 
What  will  it  avail  a  man  to  say,  that  he  is  satisfied  as 
to  the  truth  of  the  gospel  ?  has  often  read  and  heard 
the  word  preached  ;  if  he  be  not  a  better  man  ?  I  tes- 
tify to  every  such  man,  that  Christ  shall  profit  him 
nothing. 


SERMON  X. 


ON  THE  BIRTH  OF  CHRIST. 


LUKE,   ii.    10. 

Behold  I  bring  you  good  tidings  of  great  joy. 

1 N  this  chapter  we  have  the  account  of  Christ's  birth, 
and  the  extraordinary  circumstances  attending  this 
glorious  event.  Agreeably  to  the  prediction  of  the 
prophet,  he  was  bom  of  a  virgin,  and  laid  in  a  man- 
ger. Though  his  birth  was  attended  with  indications 
of  indigence,  yet  a  multitude  of  the  ministers  of  God's 
throne  descended  from  heaven,  and  were  the  first  to 
spread  and  rejoice  in  the  news  of  a  Saviour's  birth. 
At  this  important  hour,  one  of  these  heavenly  messen- 
gers appeared  to  the  shepherds  who  were  watching 
their  flocks  by  night ;  and  while  they  were  terrified  at 
his  appearance  he  dispelled  their  fears  by  addressing 
them  in  these  words,  "  Fear  not,  for  behold  I  bring  you 
good  tidings  of  great  joy,  which  shall  be  to  all  people ; 
for  unto  you  is  bom,  this  day  in  the  city  of  David  a 
Saviour  who  is  Christ  the  Lord."   These  words  imply 


On  the  Birth  of  Christ.  151 

I.  That  the  incarnation  of  Christ  is  a  very  joy- 
ful event.     We  shall 

II.  Show  why  it  is  joyful. 

1.  The  birth  of  Christ  is  a  joyful  event.  On  this 
branch  of  the  subject,  I  shall  briefly  observe,  that  we 
may  conclude  the  birth  of  Christ  is  a  joyful  event, 
from  the  character  of  the  beings  who  rejoiced  in  it. 
From  the  whole  history  of  Christ's  birth,  and  other 
passages  of  scripture,  it  is  plain,  that  this  event  filled 
the  world  of  light  with  peculiar  joy.  The  pure  and 
benevolent  spirits  in  glory  were  enraptured  at  this, 
and  expressed  their  joy  in  communicating  the  in- 
formation to  the  Shepherds.  It  is  natural  to  desire 
to  communicate  the  joys  of  our  hearts  to  others  ;  and 
there  is  in  the  human  mind,  a  degree  of  impatience  at- 
tending great  joy,  to  convey  the  tidings  of  that  which 
occasions  it  to  our  friends,  and  to  all  who  are  interested 
in  it.  We  ourselves  love  to  be  the  bearers  of  joyful 
tidings.  When  we  are  full  of  joy,  on  account  of  any 
event,  we  naturally  wish  to  be  the  first  to  publish  it ; 
and  our  joy  is  increased  by  communicating  it  to  oth- 
ers. And  this  is  a  propensity,  which  seems  to  be  com- 
mon to  all  intelligent  creatures.  Accordingly  the  holy 
Angels  lost  no  time,  but  flew  to  carry  the  news  which 
filled  their  own  hearts  with  joy.  Nor  was  this  an 
event,  which  occasioned  joy  among  those  only,  who 
announced  the  happy  tidings  to  the  Shepherds ;  but 
hnmediately  after  publishing  the  news  to  the  ears  of 
mortals,  a  multitude  of  the  heavenly  hosts  united  in  ex- 
pressing the  overflowing  joy  of  their  hearts  in  an  anthem 
of  praise,  and  the  Shepherds  heard  them  sing, — "  Glo- 


152  On  the  Birth  of  Christ. 

ry  to  God  in  the  highest,  and  on  earth  peace,  good  will 
toward  men."  Christ's  birth  was  to  them,  like  the 
morning  of  creation.  It  was  indeed  the  morning  of  a 
new  and  more  glorious  creation  than  that  of  the  material 
system.  When  the  heavens  and  the  earth  were  finished, 
we  read,  that  * '  the  morning  stars  sang  together,  and  all  the 
sons  of  God  shouted  for  joy."  But  here  is  an  event, 
which  fills  heavenly  minds  with  greater  joy,  and  which 
they  express  in  more  exalted  strains — "  Glory  to  God 
in  the  highest.^'*  Now  these  are  wise,  as  well  as  holy 
beings.  They  have  correct,  as  well  as  enlarged  views 
of  God's  works  and  ways.  Their  joys  are  the  joys  of 
wisdom  and  benevolence ;  and  those  events  which,  in 
themselves,  are  the  most  desirable  and  important,  are 
the  events,  which  raise  their  joy  and  praise  the  highest. 
We  may  correctly  argue  the  desirableness,  the  im- 
portance of  an  event,  from  the  joy,  which  it  excites  in 
the  hearts  of  wise  and  benevolent  beings. 

Not  only  Angels,  but  wise  and  good  men  have 
greatly  rejoiced  in  this  glorious  event.  Abraham 
and  other  ancient  saints,  according  to  their  light, 
rejoiced  in  this.  In  what  exalted  strains  of  joy 
does  Isaiah  speak  of  it  ?  He  calls  upon  every  part 
of  creation  to  rejoice  in  the  salvation  of  God.  "  Sing,  O 
ye  heavens,  for  the  Lord  hath  done  it.  Break  forth  into 
singing, ye  mountains, O  forest,  and  every  tree,  therein; 
for  the  Lord  hath  redeemed  Jacob  and  glorified  him- 
self in  Israel."  When  this  Saviour  was  born  and 
brought  into  the  temple,  good  old  Simeon  took  him  in 
his  arms,  and  in  a  transport  of  joy,  at  the  sight  of  the 
infant  Saviour,  breaks  out, — *'  Lordnow  lettest  thou  thy 


On  the  Birth  of  Christ.  15$ 

servlht  depart  in  peace,  for  my  eyes  have  seen  thy  salva- 
tion." And  Anna,  a  prophetess,  at  the  birth  of  Christ, 
gave  thanks  to  God,  and  spake  of  him  to  all  who  looked 
for  redemption  in  Jerusalem."  That  which  gives  joy 
to  the  benevolent  heart  of  men  ;  and  raises  the  voice 
of  angels  to  the  highest  note  of  praise,  must  be  a  very 
desirable  and  joyful  event.  All  benevolent  beings, 
both  in  heaven  and  earth,  have,  and  will  continue  to 
rejoice  and  praise  God  for  this.  But  why  did 
angels  rejoice  at  the  birth  of  Christ  ?  Why  did  holy 
men  of  old  look  forward  and  rejoice  in  this  approach- 
ing event  ?  Why  did  those  who  lived  at  the  time  re- 
joice in  it  ?  Why  did  they  all  consider  and  treat  it 
as  so  important  and  desirable  ?  This  will  lead  me 

II.  To  give  some  reasons,  why  the  birth  of  Christ 
is  such  a  joyful  event.  There  is  one  grand  principle 
which  deserves  our  attention  in  treating  this  part  of 
the  subject.  Every  reason,  why  the  incarnation  of 
Christ  is  a  joyful  event  originates  from  this,  or  stands 
in  connexion  with  it.  The  principle  is  this ;  that  by 
the  incarnation  of  Clirist  and  its  attendant  events, Va 
foundation  was  laid  for  the  fullest  display  of  the  per- 
fections of  God,  and  the  greatest  happiness  of  the  uni- 
verse. This  leading  principle  deserves  illustration, 
Jesus  became  incarnate  to  glorify  God  in  the  salvation 
of  sinful  men.  Sinners  of  the  human  race,  were  the 
objects  of  his  mediation ;  yet  such  is  the  effect  of 
this  work,  that  it  increases  the  happiness  of  all  created, 
holy  beings.  The  happiness  of  angels  in  heaven  is 
increased  by  the  incarnation  of  Christ.  For,  by  the 
work  of  redemption,  the  divine  character  is  exhibited 
21  # 


154  On  the  Birth  of  Christ. 

to  the  view  of  angels,  as  well  as  to  men,  in  a'^4ight 
vastly  more  clear  than  ever  it  had  appeared  before,  or 
perhaps  could  have  appeared.     And  as  the  happiness 
of  angels  as  well  as  all  other  holy  creatures,  consists  in 
the  knowledge,  love  and  enjoyment  of  God  ;  and  the 
more  they  know  of  God,  the  more  they  will  love  him, 
and  their  hiappiness  is  consequently  increased  ;  hence 
to   a   holy  mind,  every  medium  of  knowing   God, 
becomes  the  means  of  increasing  the  happiness  of  that 
mind.     That  work,  tliat  event,  which  serves  to  dis- 
play the  glorious  perfections  of  God  in  the  clearest 
manner  is,  to  a  holy  mind,  the  most  joyful.     But  the 
incarnation  of  Christ,  with  its  inseparable  concomitants 
and  effects,  will,  the  most  clearly,  exhibit  the  divine 
character,  and  promote  the  greatest  happiness ;   so  it 
will  answer  the  ultimate  wish  of  a  benevolent  mind. 
It  is  in  itself  greatly  to  be  desired,  that  the  perfections 
of  God   should  be  displayed,  known  and  admired. 
For  if  the  existence  of  those  perfections  be  desirable, 
the  display  of  them  is  desirable ;  and  the  knowledge 
of  them,  is  the  most  important-  to  creatures.     This 
knowledge  is  as  important  both  to  angels  and  men,  as 
it  is  that  they  should  love  and  enjoy  God ;  because 
without  this  knowledge  of  God,  creatures  could  neither 
love  nor  enjoy  him.   Now  by  the  incarnation  of  Christ, 
with  its  attendants,  the  perfections  <rf  God,  are  more 
clearly  displayed  than  in  all  his  other  works,  especially 
his  love — his  benevolence  to  sinners.     That  attribute 
of  the  divine  nature,  called  mercy,  appears  in  tj^ie  face 
of  Jesus  Christ,  and  is  seen  in  no  other  way.     Indeed 
all  the  divine  perfections  are  here  displayed  with  pe- 


On  the  Birth  of  Christ. 


155 


culiar  lustre.  Here  the  wisdom  of  God  appears,  in 
opening  a  way  in  which  God  can  be  just,  and  justify 
the  believing  sinner. 

Here  the  holiness  of  God  is  displayed,  as  it  never 
could  have  been,  in  any  other  way.  Never  did  his 
hatred  of  sin  appear  as  it  did  in  the  sufferings  of  his 
incarnate  Son.  Here  he  demonstrated  to  all  intelligent 
creatures  his  irreconcilable  hatred  of  all  sin. 

The  truth  of  God,  both  in  his  promises  and  threat- 
ings  is  manifested  in  a  singular  manner  and  degree,  in 
the  face  of  Jesus  Christ.  God  showed,  by  giving  his 
Son  to  become  incarnate,  that  not  only  "  heaven  and 
earth  should  pass  away,"  but  what  is  infinitely  more, 
that  the  life  of  his  eternal  Son  should  be  sacrificed,  be- 
fore one  jot,  or  tittle  of  his  violated  and  dishonoured 
law  should  fail  of  its  complete  fulfilment.  But  above 
all,  hath  God  displayed  his  mercy  and  love  by  the  in- 
carnation of  Christ.  His  mercy  was  never  before  seen, 
until  it  appeared  in  the  work  of  redemption  by  Christ. 
There  was  no  exercise  of  mercy  in  the  conduct  of  God 
towards  apostate  angels.  His  justice,  but  not  his 
mercy  was  displayed.  His  goodness  appeared  in  giv- 
ing  angels  being  and  happiness.  It  also  appeared  in 
creating  man  in  a  holy,  happy  state.  But  in  the  in- 
carnation of  Christ,  God  hath  shown  that  he  can  ex- 
ercise mercy  to  those  who  deserve  his  eternal  Avrath  ; 
that  he  can  show  favour  to  thpse  who  have  risen  up  in 
rebellion  against  him,  and  are  still  his  enemies ;  that 
he  can  exercise  such  good  will  to  them,  as  to  do 
greater  things  for  them,  than  he  ever  did  for  angels. 
T  have  already  observed,  that  by  the  incarnation  of 


156  On  the  Birth  of  Christ. 

Christ,  the  divine  perfections  are  peculiarly  displayed; 
that  the  happiness  of  angels  and  men  consists  in  be- 
holding the  glory  of  God;  and  hence  the  divine  per- 
fections must  be  a  delightful  object  of  contemplation 
to  all  holy  beings.     It  is  so  to  saints  on  earth,  and 
much  more  so  to  angels  in  heaven  ;  for  the  more  holy, 
any  being  is,  the  greater  is  his  delight  in  beholding 
the  perfections  of  God.  This  display  in  the  incarnation 
of  Christ,  must  be  exceedingly  delightful  to  angels. 
It  constitutes  their  happiness.      Hence  w^e  have  this 
representation  in  the  revelation,  "  And  I  beheld  and  I 
heard  the   voice   of  many   angels   round   about  the 
throne,  and  the  number  of  them  was  ten  thousand 
times  ten  thousand,  and  thousands  of  thousands  ;  say- 
ing  with   a  loud  voice.    Worthy  is   the  lamb   that 
was  slain  to  receive  power,  and  riches,  and  wisdom, 
and  strength,  and  honour,  and  glory,  and  blessing." 
These  ascriptions  were  made  to  Christ,  by  the  angels, 
because  he  became  incarnate  and  died  on  the  cross. 
Though  in  one  respect,  the  incarnation  of  Christ  was 
particularly  designed  and  adapted  to  the  advantage  of 
fallen  creatures  ;  yet  angels  share  in  the  benefits  result- 
ing from  this  display  of  the  divine  perfections. 

Further  to  show  why  the  incarnation  of  Christ  is  a 
joyful  event,  I  would  observe,  that  by  this  act  he  be- 
came the  head  of  angels  and  of  redeemed  sinners. 
Said  an  inspired  Apostle,  "  Ye  are  complete  in  him," 
that  is  Christ,  "  who  is  the  head  of  all  principality  and 
power."  This  is  greatly  to  the  interest  both  of 
saints  and  angels,  because  they  are  laid  under  advantages 
for  a  more  intimate  intercourse  and  communion  with 


On  the  Birth  of  Christ.  isi 

God,  through  Jesus  Cliiist.  The  divine  nature  is  in- 
finitely distant  from  all  created  natures  ;  and  it  is  there- 
fore for  the  advantage  of  angels  as  well  as  men,  that 
God  should  come  down  to  them  in  a  created  nature, 
and  become,  in  this  nature,  their  head.  By  the  incar- 
nation of  Christ,  saints  and  angels  are  gathered  into 
one  society,  "  of  whom  the  whole  family  in  heaven 
and  eiu-tli  is  named."  Angels  rejoice  to  see  this  fam- 
ily enlarged;  even  the  addition  of  one  sinner,  by  re- 
pentance, to  this  family  gives  joy  to  the  angels  of  God. 
The  heavenly  societ}-^  is  rendered  more  complete  by 
the  accession  of  saints,  and  they  will  mutually  con- 
tribute to  each  other's  happiness. 

Another  reason  why  the  incarnation  of  Christ  is 
a  joyful  event  is,  that  Satan  will  be  wholly  disappoint- 
ed of  his  end  in  tempting  man  to  sin.  By  procuring 
the  fall  of  man,  Satan  designed  to  disappoint  God  of 
the  glory  he  intended  in  the  creation  of  man ;  and  at 
the  same  time  to  gratify  his  envy  in  the  total  destruc- 
tion of  the  human  race.  But  by  the  incarnation  of 
Christ,  he  is  disappointed  in  both  these  ends.  God 
will  be  greatly  glorified  in  man.  His  wisdom,  his 
justice,  and  his  mercy  have  been,  and  will  be  wonder- 
fully displayed ;  and  an  innumerable  company  of  sin- 
ful creatures  are  restored  to  the  divine  favour  here,  and 
will  be  brought  to  his  presence  hereafter.  And  though 
many  of  mankind  are  left  to  suffer  the  just  demerit  of 
sin,  yet  this  does  not  answer  Satan's  design,  for  even 
by  this,  God  will  be  glorified.  That  there  should  be 
opportunity  for  God  to  exhibit  all  his  glorious  perfec- 
tions in  the  brightest  manner  to  the  intelligent  creation ; 


1*58  On  the  Birth  of  Christ. 

that  all  creatures  must  have  the  best  advantages  to 
see  what  being  God  is,  and  have  the  best  advantages 
to  love,  admire  and  praise  him,  is  peculiarly  desirable. 
That  sinners  might  be  redeemed  from  sin  and  misery 
and  brought  to  a  state  of  perfect  holiness,  in  a  way, 
which  serves  above  all  others  to  display  the  perfections 
of  God,  and  completely  to  frustrate  all  the  malicious 
devices  of  Satan,  are  events  greatly  to  be  desired  ;  and 
both  will  be  obtained  by  the  incarnation  of  Christ. 
But  had  he  not  appeared  in  our  nature,  all  the  wisdom, 
goodness,  and  grace  which  now  appear,  must,  for  what 
we  can  conceive,  have  been  concealed  from  all  intelli- 
gent  creatures  forever ;  and  all  the  human  race  have 
been  the  victims  of  total  and  eternal  despair.  From 
all  which  it  appears,  that  the  incarnation  of  Christ  is 
the  most  glorious  event  that  ever  took  place.  The 
observations  which  have  been  made  will,  we  hope, 
show  why  it  is  so.  Well  therefore  might  the  Angel 
address  the  shepherds  saying,  *'  Behold  I  brin^  you 
good  tidings  of  great  joy." 

IMPROVEMENT. 
1.  From  this  subject,  it  appears  that  the  work  of 
redemption  is  the  most  glorious  of  all  God's  works. 
This  is  the  work,  by  which  all  that  glory  is  brought 
to  God,  and  all  that  good  to  the  intelligent  system,  of 
which  we  have  spoken.  In  this  work,  God  has  dis- 
played  more  of  himself  than  in  any  other  work.  The 
work  of  creation  is  great  and  glrrious,  full  of  indica. 
tions  of  wisdom,  power  and  goodness.  But  this  work 
was  designed  only  to  aid  the  work  of  redemption. 


Oji  the  Birth  of  Christ.  159 

Creation  will  last,  comparatively,  but  a  few  years ; 
while  the  work  of  redemption  is  "a  building  of  God 
eternal  in  the  heavens."  In  redemption  the  moral 
perfections  of  God  are  peculiarly  displayed ;  and  angels 
are  exalted  in  knowledge  and  happiness,  far  beyond 
what  they  would  otherwise  have  been ;  and  great,  yea 
vast  numbers  of  the  human  race,  are  actually  deliver- 
ed from  the  dominion  of  Satan,  and  the  power  of  a 
wicked  heart,  and  disposed  to  love  and  praise  God, 
both  on  earth  and  in  heaven.  Now  the  excellency  of 
every  work  consists  in  the  wisdom  and  goodness  dis- 
played in  it,  and  in  the  good  resulting  from  it  to  crea- 
tures. That  is  evidently  the  most  excellent  work, 
from  which  result  the  most  glory  to  God,  and  the 
most  good  to  the  created  system.  Does  it  not  appear 
from  our  subject,  that  by  the  work  of  Redemption, 
glory  in  the  highest  redounds  to  God,  and  the  great- 
est good  to  his  intelligent  creatures  ?  This  great  work 
is  built  on  Christ,  as  the  chief  corner  stone,  and  all 
the  glory  of  redemption  is  seen  in  the  face  of  Jesus 
Christ.  He  is  the  medium,  and  the  brightest,  through 
which  creatures  can  see  God ;  and  here  God  is  seen 
in  a  much  clearer  manner  than  he  is,  or  can  be  in  any 
other.  Indeed  Christ  is  the  only  medium  through 
which  redeeming  love  is,  or  could  be  displayed.  As 
this  work  opens  a  way  for  clearer  views  of  God ;  a 
way  for  God  to  exhibit  himself  in  all  his  perfections ; 
a  wa}'  to  communicate  of  his  fulness  to  creatures,  and 
by  communicating,  to  raise  them  to  the  highest  de- 
gree of  happiness  of  which  they  are  capable  ;  such  a 
work  must  above  all  others  be  important.     To  givf' 


160  On  the  Birth  of  Christ. , 

being  to  things,  even  to  creatures  is  not  so  great  and 
glorious  a  ^vork,  as  to  make  them  happy  in  a  way 
which  reflects  the  highest  honour  on  their  Maker. 
As  redemption  does  this,  if  is  a  greater  work  than 
creation. 

2.  If  the  incarnation  of  Christ  is  a  most  joyful 
event,  then  it  follows,  that  the  gospel  contains  the  best 
tidings.  For  the  gospel  is  a  history  of  redemption. 
It  informs  us  that  "  God  was  manifest  in  the  flesh." 
That  "  He  was  manifested  that  he  might  destroy  the 
works  of  the 'devil."  That  unto  us  "A  Saviour  is 
born,  who  is  Christ  the  Lord."  Is  not  this  good 
news  ?  Indeed  the  very  name,  Gospel,  signifies  good 
news.  News  to  be  good,  must  be  true ;  and  this 
gospel  is  a  "  faithful  saying  and  worthy  of  all  accep- 
tation, that  Jesus  Christ  came  into  the  world  to' saVe 
sinners."  News  to  be  good  must  bring  us  informa- 
tion of  something  to  our  advantage.  The  gospel  is 
good  news  from  a  far  country ;  from  heaven.  It  is 
good  news,  as  it  reveals  a  way  in  which  "  God  can 
be  just  and  justify  him  that  believeth  in  Jesus  ;" — as 
it  opens  to  view  the  divine  perfections  in  the  recovery 
of  sinful,  and  hell  deserving  creatures.  If  the  provi- 
sion of  a  Saviour  is  a  joyful  event,  then  the  gospel, 
which  brings  us  the  news,  is  glad  tidings.  The  gos- 
pel assures  us  of  the  important  fact,  that  Jesus  Christ 
became  incarnate,  and  informs  us  of  his  design,  to 
open  a  way  for  the  honourable  exercise  of  grace  to 
sinners.  The  gospel  is  therefore  the  best  news  which 
was  ever  heard  in  our  world.  For  this  reason  the  feet 
of  them,  are  said  to  be  beautiful,  "  who  bring  these 


On  the  Birth  of  Christ.  161 

tidings,  and  who  publish  peace  to  mankind,  and  say 
imtoZion,  Thy  God  reigneth." 

3.  If  the  incarnation  of  Christ  be  a  joyful  event ; 
an  event  of  so  much  importance  as  we  have  heard, 
then  it  should  be  attended  to,  and  received  with  joy 
by  all  mankind.  The  hearts  of  all  intelligent  creatures 
ought  to  be  affected  with  excellent  things,  and  they 
ought  to  attend  with  joy  to  the  discovery  of  them.  If 
it  were  desirable,  that  this  event  should  take  place,  it  is 
desirable,  it  should  be  known  and  rejoiced  in,  by  every 
creature  in  heaven  and  earth.  And  how  can  it  be 
known  and  received  with  joy,  unless  the  means, 
by  which  it  is  communicated,  be  attentively  regard- 
ed? Need  I  say,  that  the  gospel  is  the  only  me- 
dium, by  which  the  excellent  things  of  redemption 
are  conveyed  to  us ;  and  it  is  of  great  importance 
that  the  report  of  the  gospel  should  be  regarded  with 
gratitude  and  joy  ?  Though  it  be  a  most  joyful  event, 
that  Christ  came  in  the  flesh,  to  open  a  way  for  the 
salvation  of  men,  yet  final  salvation  is  limited  to  those 
who  love  and  obey  him.  "  But  how  shall  they  be- 
lieve in  him  of  whom  they  have  not  heard  ?"  They 
therefore,  who  feel  no  interest  in  this  report ;  not  so 
much  as  to  excite  them  to  attend  to  the  gospel,  have 
no  reason  to  expect  salvation  by  Christ.  Of  all  the 
creatures  in  the  universe,  none  are  so  interested  in 
these  glad  tidings  as  men.  "  Unto  you,"  shepherds,  to 
you,  men,  said  the  Angel,  "is  born  this  day  in  the 
'•ity  of  David,  a  Saviour,  which  is  Christ  the  Lord." 
"  Verily  he  took  not  upon  him  the  nature  of  angels, 
hut  the  seed  of  Abraham."     Angels  were  happy  and 


162  On  the  Birth  of  Christ. 

would  have  continued  so,  had  not  a  Saviour  been 
born.  But  without  him,  what  would  your  situation 
be  ?  Would  it  not  be  now  as  hopeless  as  that  of 
apostate  angels  ?  Are  you  not  fallen  creatures,  con- 
demned by  the  holy  law  of  God,  exposed  to  his  wrath, 
a^d  liable  to  sink  into  hell  ?  The  birth  of  a  Saviour 
for  you  is  the  only  thing,  which  renders  your  salvation 
more  hopeful,  than  tliat  of  fallen  spirits.  The  gospel 
brings  you  this  information,  and  calls  upon  you  to 
embrace  these  glad  tidings.  Should  a  poor  guilty 
malefactor  condemned  to  die,  have  the  news  of  pardon 
brought  to  him,  with  what  transport  of  joy  would  he 
receive  it  ?  But  would  this  news  be  so  important  and 
interesting  as  the  gospel  brings  to  sinners?  From 
what  is  he  delivered  ?  From  a  momentary  pang — from 
a  short  scene  of  suffering ;  yet  the  messenger  who 
brings  the  glad  tidings  is  welcomed  ;  every  word 
of  his  message  is  heard  with  the  deepest  attention  and 
interest.  But  the  gospel  reveals  a  way  of  escape  from 
a  death  infinitely  more  dreadful.  Why  then  will  you 
not  seriously  and  attentively  regard  the  glad  tidings 
of  the  gospel  ? 

4.  If  the  incarnation  of  Christ  is  such  an  important 
and  joyful  event,  we  discover,  in  an  affecting  light, 
the  stupidity  and  wickedness  of  sinners  who  disregard 
it.  Gospel  sinners  discover  vast  blindness  and  stupid- 
ity of  mind ;  for  the  scheme  of  redemption  is  particular- 
ly calculated  for  their  advantage,  and  should  gain  their 
attention,  and  excite  their  joy  and  gratitude  to  God, 
above  every  other  part  of  his  creation.  But  instead  of 
this,  of  all  parts  of  God's  creation,  they  are  the  least 


On  the  Birth  of  Christ.  163 

affected  with  it ;  least  regard  it  a:nd  learn  the  least 
from  it.  Angels  in  hca^'cn,  study  this  wonderful 
scheme  with  admiration  and  delight,  and  Arfe  eon- 
slantly  increasing  in  the  knowledge  of  God,  and  pmis- 
ing  him  for  the  displays  of  his  wisdom  and  grace  hi 
redemption.  For  a  time,  they  left  tlieir  bright  abodes 
and  came  down  to  learn  the  mysteries  Of  God  in  the 
little  city  of  Bethlehem.  Redemption  contains  those 
"things  into  which  they  desire  to  look."  Devils 
are  attentive  to  this  marvellous  design.  When  the 
Saviour  appeared  in  the  world,  they  were  as  much 
engaged  to  tempt  and  destroy  him,  as  the  angels  to 
proclaim  his  birth.  Tliough  they  do  not  rejoice  in 
this  work,  yet  they  regard  it  with  deep  attention  and 
concern.  Indeed  we  have  no  reason  to  doubt,  but 
the  eternal  state  of  every  rational  being  will  be  sensi- 
bly affected  by  redemption.  Heaven  itself  to  all  eter- 
nity will,  in  consequence  of  redemption,  be  a  different 
place ;  different  in  its  inhabitants,  its  employments, 
and  its  happiness ;  and  hell  will  be  infinitely  more 
dark  and  gloomy.  Deeper  sighs  and  lamentations 
will  fill  the  abodes  of  despair.  Sinners  alone  conduct 
as  though  there  were  no  wisdom,  nor  grace  displayed 
in  the  gospel ;  and  as  if  they  had  no  concern  in  it. 
Sinners  treat  Clirist,  as  if  all  that  he  had  done  w^s  of 
no  importance  to  them.  They  feel  no  interest  in 
those  glad  tidings  in  which  angels  rejoiced.  How  lit- 
tle do  sinners  consider  the  consequences  of  living  un- 
der the  gospel — that  it  will  raise  them  high  in  glor}-, 
or  sink  them  low  in  hell.  O  how  criminal  is  blind- 
ness, to  the  glory  of  redemption,  and  indifference  to 


164  On  the  Birth  of  Christ, 

its  objects  and  consequences.     All  this  blindness  and 
indifference  to  the  wisdom,  holiness  and  mercy  held 
up  to  their  view  in  redemption  arise  from  wickedness 
of  heart.      Were  not  the  heart  exceedingly  sinful,  it 
would  be  impossible  for  sinners  to  be  insensible  to 
the  glory  and  importance  of  the  gospel.     This  wis- 
dom, which  is  emphatically  called  the  wisdom  of  God, 
is  accounted  foolishness  with  men.      O  dreadful  ef- 
fect of  sin !    All  this  stupidity  and  blindness  in  sin- 
ners, who  live  under  the  light  of  the  gospel,  are  the  ef- 
fects of  sin.      It  can  be  nothing  but  a  wicked  heart 
which  can  blind  men  to  the  glory  of  the  richest  and 
brightest  displays   of  Jehovah ;    displays    which  an- 
gels admire.     Are  there  not  multitudes  even  in  lands, 
where  the  beams  of  the  Sun  of  righteousness  shine  in 
full  splendour,  *'  who  see  no  form  nor  comliness  in 
him  why  they  should  desire  him  ?"   Blessed  be  God? 
there  are  some  whose  eyes  are  open  to  see,  their  ears 
to  hear,  and  their  hearts  to  understand,  and  love  Christ 
and  his  salvation.      But  multitudes  are  wholly  blind, 
by  reason  of  sin,  to  all  the  wisdom  of  God  in  the  man- 
ifestation of  Christ  in  the  flesh.     They  see  nothing  in 
this  scheme  of  grace  that  is  any  way  wonderful  and 
glorious.     Though  angels  admire  and  sing,  "  glory  to 
God  in  the  highest,"  yet  multitudes  of  men  who  en- 
joy the  gospel  here  on  earth,  take  but  little  notice  of 
it.     So  it  was  in  the  time  of  the  apostles,  "  the  preach- 
ing of  the  cross  was  to  them  that  perish,  foolishness," 
and  so  it  still  is.     But  it  was  then,  and  still  "  is  to 
them  that  are  called,  Chiist  the  power  of  God,  and 
the  wisdom  of  God."     Many  who  hear  the  gospel 


On  the  Birth  of  Christ.  165 

all  their  days  never  see  any  peculiar  wisdom  and  grace 
in  it.  It  never  gains  their  attention  nor  affects  their 
hearts.  The  wisdom  of  God  displayed  in  redemption 
to  the  surprise  of  angels,  is  neglected  bj'^  poor  per- 
isliing  sinners,  who  can  have  no  hope,  but  through 
this  infinite  grace.  O  sinners  embrace  these  glad 
tidings — ^join  with  angels  in  tiieir  love  and  praise  to 
the  Saviour,  and  tlirough  him,  you  shall  be  their  com- 
panions in  the  songs  of  eternity. 


SERMON  XI. 


CONVERSION  JOYFUL. 


ACTS,  viii.  8. 

^4nd  there  was  great  joy  in  that  city. 

X  KIS  chapter  commences  with  an  account  of  a 
grievous  persecution,  raised  against  the  church  of 
Christ,  which  was  at  Jerusalem,  in  which,  young 
Saul,  afterwards  the  holy  Apostle  Paul,  was  a  princi- 
pal instrument.  By  this  persecution  there  was  a  dis- 
sension of  the  saints  who  dwelt  in  Jerusalem.  From 
this  place  Philip  went  down  to  Samaria,  and  preached 
the  gospel  unto  them  ;  and  great  and  wonderful  were 
the  effects.  "  For  the  people  with  one  consent  gave 
heed  unto  those  things  which  were  spoken  by  Philip, 
hearing  and  seeing  the  miracles  which  he  did ;  for  un- 
clean spirits  crying  with  a  loud  voice  came  out  of 
many  who  were  possessed  with  them,  and  many  taken 
with  palsies,  and  that  were  lame  were  healed."  Then 
follows  the  text,  as  the  consequence.  And  there  was 
(freat  Joy  in  that  city.      The  occasion  of  this  great 


Conversion  Joyful.  167 

joy  was,  they  had  heard  and  embraced  the  gospel. 
They  not  only  heard  the  gospel  with  their  ears ;  but 
they  had  attended  ,to  it,  and  received  it  into  their 
hearts,  and  become  conformed  to  it.  Not  that  we  are 
to  suppose  that  this  was  true  of  every  individual ;  but 
this  was  the  case  with  a  great  number,  or  the  greater 
part. 

The  doctrine  which  I  shall  illustrate  from  these 
words  is  this. 

The  conversion  of  sinners  is  a  sufficient  reason  Jor 
great  joy. 

This  was  manifestly  the  great  joy  of  the  Samaritans. 
The  gospel  came  to  them  not  in  word  only ;  but  ac- 
companied with  the  power  of  the  Holy  Ghost.'  He 
opened  their  hearts  to  receive  the  truth  in  the  love  of 
it.  Before  this  they  were  idolaters.  The  city  of  Sa- 
maria was  settled  long  before  the  days  of  the  apostles, 
with  a  people  whom  the  king  of  Assyria  transplanted 
there,  when  he  carried  away  the  ten  tribes  captive. 
To  this  people,  the  disaftected  Jews  attached  them- 
selves ;  and  this  country  became  a  receptacle  for  those 
Jews  who  exposed  themselves  to  public  censure. 
Then  in  combination  with  those  heathen,  erected  a 
temple  upon  mount  Gerizim  in  opposition  to  the  tem- 
ple at  Jerusalem ;  and  unitedly  worshipped  the  God 
of  Israel  in  conjunction  with  the  gods  of  those  coun- 
tries, from  whence  these  transplanted  people  came. 
This  occasioned  the  question  by  the  woman  of  Sama- 
ria to  our  Saviour ;  whether  the  proper  pla<ie  of  worship 
was  in  this  mountain,  or  at  Jerusalem  ?  She  sup- 
posed Christ  a  prophet,  and  therefore  capable  of  de^ 


168  Conversion  Joyful. 

ciding  this  long  religious  controversy.  On  this  and 
other  accounts,  the  Jews  and  Samaritans  hated  each 
other,  and  had  no  dealings  together.  Until  this  visit 
to  them  by  Philip,  they  were  a  faithless,  deceitful  peo- 
ple, sometimes  pretending  they  were  Jews,  at  others, 
when  Israel  was  invaded  -by  their  enemies  and  in 
trouble,  disclaiming  all  kindred  with  them ;  for  which 
they  were  so  despised  and  hated  by  the  Jews,  that  by  a 
law,  they  made  it  criminal  for  a  Jew  even  to  trade 
with  a  Samaritan.  But  when  Philip  preached  the  gos- 
pel to  them,  great  multitudes  of  them  were  truly  con- 
verted ;  and  from  being  the  worshippers  of  the  gods  of 
the  heathen,  they  became  the  humble  worshippers  of 
the  only  living  God.  This  occasioned  the  joy  spoken 
of  in  the  text.  For  the  illustration  of  the  doctrine,  I 
shall  show  how  it  appears  that  the  conversion  of  sin- 
ners is  a  reason  for  great  joy.  It  will  be  necessary  to 
show  in  a  few  words  what  conversion  is. 

Conversion  is  a  change  of  heart,  from  sin  to  holi- 
ness ;  and  is  an  effect  produced  by  the  spirit  of  God, 
attending  the  plain  preaching  of  the  gospel.  This 
was  precisely  the  case  with  the  people  of  Samaria. 
They  were  a  company  of  Idolaters  in  heart,  and  but 
little  better  in  the  external  form  of  their  worship. 
But  the  spirit  of  God  attending  Philip's  preaching, 
their  hearts  were  detached  from  the  love  of  sin,  to  love. 
and  obey  the  true  God.  For  we  are  not  at  liberty  to 
suppose,  that  they  or  any  other  people  were  truly  con- 
verted, and  renewed  in  the  spirit  of  their  minds,  by 
the  word,  without  the  sanctifying  influences  of  the 
Holy  Spirit.     I  said  we  were  not  at  liberty  to  suppose 


Conversion  Joyful.  169 

this,  because  it  is  the  voice  of  inspiration,  that  Paul 
may  plant,  and  Apollos  may  water  to  no  purpose,  un- 
less God  give  the  increase.  This  increase  however  is 
not  to  be  expected,  where  the  gospel  is  not  lieard,  and 
even  if  heard,  not  regarded.  Because  conversion,  ac- 
cording to  the  method  of  divine  operation,  follows 
true  conviction,  which  is  founded  upon  a  knowledge  of 
God,  and  our  own  sinful,  lost  state.  Both  these  dis- 
coveries are  made  to  us  in  the  gospel ;  and  we  accord- 
ingly find,  that  revivals  of  religion,  in  all  ages  of  the 
church,  have  taken  place  in  consequence  of  attending  to 
the  gospel.  And  where  the  gospel  has  not  been  preach- 
ed, or  has  not  been  attended  to,  nor  regarded,  there  se- 
curity in  sin  has  universally  prevailed.  This  would  ap- 
pear clearly  by  considering  the  state  of  mankind,  when 
destitute  of,  or  inattentive  to  the  gospel.  So  that, 
though  the  conversion  of  sinners,  from  the  love  of  sin 
to  the  love  of  holiness,  is  the  work  of  the  Spirit  of  God  ; 
yet  this  is  not  to  be  expected,  where  the  mind  is  not 
first  enlightened  by  the  gospel.  By  the  gospel  I  mean 
divine  revelation.  That  such  a  moral  change  in  the 
state  of  sinners  is  a  reason  for  great  joy,  ma}'  appear 
from  the  persons  who  rejoice  in  it.  These  ai^e  angels 
in  heaven,  and  saints  on  earth.  We  are  expressly  and 
repeatedly  taught  by  inspiration,  that,  "  there  is  joy  in 
heaven  over  one  sinner  that  repenteth  ;"  that  "  there  is 
joy  in  the  presence  of  angels  over  one  sinner  that  re- 
penteth." Ail  holy  beings  rejoice  in  the  conversion 
of  the  sinful,  lost  children  of  men.  This  proves  that 
their  conversion  is  an  event  in  its  own  nature  highly 
desirable  and  joyful.     For  wise  and  good  beings  re- 

23 


170  Conversion  Joyful. 

joice  only  in  those  events,  which  are  joyful  and  desira- 
ble ;  and  the  universal  attention  and  joy  of  holy  beings, 
even  the  inhabitants  of  heaven,  at  the  conversion  of  one 
sinner,  proves  that  this  is  a  very  joyful  event.  We 
may  certainly  infer,  that  those  things  are  important  and 
desirable,  on  wliich  the  attention  of  the  heavenly  world 
is  fixed,  and  in  which  they  rejoice.  They  estimate 
things  according  to  their  worth  and  importance. 
Hence  great  joy  in  them,  on  account  of  any  event,  is  an 
evidence  of  its  desirableness.  The  conversion  of  sin- 
ners, not  only  gives  joy  to  angels,  but  to  saints  on 
earth.  This  appears  from  the  text,  and  many  other 
passages  of  scripture.  These  observations  may  be 
sufficient  to  show,  that  the  conversion  of  sinners  is  a 
joyful  event. 

We  shall  now  point  out  the  reasons  which  excite 
this  joy. 

1.  God  is  glorified  in  the  conversion  of  sinners. 
God  is  the  most  glorified  in  that  work,  in  which  his 
perfections  are  the  most  clearly  exhibited  to  the  view 
of  intelligent  creatures.  God  is  a  being  of  infinite  ex- 
cellence ;  and  it  is  of  the  highest  importance,  that  these 
perfections  of  Deity,  which  constitute  his  character, 
should  be  displayed,  seen  and  admired^  But  the  per- 
fections of  God  are  no  where  seen  with  such  clearness, 
as  in  the  work  of  redemption,  considered  in  its  princi- 
ples and  effects.  The  wa}'  of  salvation  by  Christ  is  the 
effect  of  infinite  Wisdom,  Holiness,  Justice  and  Mer- 
cy, and  the  conversion  and  salvation  of  sinners  present- 
ed an  occasion  for  the  display  of  all  these  perfections, 
in  such  a  manner  as  thev  never  before  were  exhibited. 


Conversion  Joyful.  171 

Were  no  sinners  converted  and  saved,  all  that  Christ 
did,  in  the  character  of  Mediator  to  open  a  way  for  tliis, 
Mould  have  been  in  vain,  and  therefore,  God:  would 
not  have  been  glorified.  Had  God  made  the  heavens 
and  earth,  and  formed  no  creature  to  behold  and  enjoy 
them,  they  would  have  been  in  vain.  Here  could 
have  been  no  display  of  God,  because  there  would  be 
none  to  behold  it.  So  in  redemption,  the  ^vhole  world 
would  have  been  useless  without  the  conversion  of 
sinners ;  like  an  elegant  building  without  an  inhabi- 
tant, or  spectator  to  admire  it.  But  this  building  of 
God  has  inhabitants  ;  it  has  spectators  who  admire  it. 
These  inhabitants  are  converted  sinners,  called  the 
church  of  God,  the  family  of  God.  It  is  in  the  church, 
as  in  a  glass,  that  the  glory  of  God  in  redemption  is 
seen.  And  therefore  by  the  conversion  of  sinners,  bv 
which  the  church  is  continued  and  built  up,  God  glq- 
rifies  himself,  or  displays  his  perfections.  On  this  ac- 
count the  conversion  of  sinners  gives  occasion  for 
great  joy.  It  is  a  most  desirable  thing,  that  the  glori- 
ous perfections  of  God  should  be  manifested ;  and 
those  are  the  most  desirable  events,  which  exhibit  the 
divine  character  in  the  clearest  and  most  amiable  lia:ht. 
As  the  conver^on  of  sinners  exhibits  a  most  striking 
manifestation  of  the  divine  perfections,  so  it  is  a  very 
joyful  event.  * 

2.  God  is  glorified  in  this  world  in  exact  propor- 
tion to  the  increase  of  true  religion.  He  is  no  further 
honom-ed  by  creatures,  than  they  love,  reverence  and 
obey  him.  They  who  do  not  love  God,  do  not  obey 
him  ;  for  the  law  is  fulfilled  in  love.     All  unconverted 


172  Conversion  Joyful. 

men  are  destitute  of  the  love  of  God.  They  neither 
serve,  nor  glorify  him.  All  the  honour  therefore, 
which  God  receives  from  this  world,  is  from  those, 
who  are  truly  converted  from  sin  to  holiness.  No 
man  takes  one  step  in  the  way  of  duty,  or  in  the  way 
to  heaven,  before  he  is  converted.  Then  the  prodigal 
returns  to  his  father.  Then  he  begins  to  love  and 
obey  him.  Before  this,  he  was  a  wanderer,  going 
astray  in  his  own  delusions.  Wben  the  prodigal  re- 
turned, what  joy  filled  his  father's  house  ?  "  It  was 
meet"  said  the  father,  "  that  we  should  rejoice  and  be 
meny,  for  this  my  son  was  lost,  and  is  found ;  was 
dead,  and  is  alive  again."  Before  this  he  dishonoured 
his  father.  His  conduct,  and  probably  his  conversa- 
tion were  a  reproach  to  his  good  father.  He  preferred 
the  husks  on  which  he  fed,  to  the  full  table  of  his 
father  ;  and  the  company  of  harlots,  before  the  society 
of  his  father's  family.  But  when  he  returned,  confess- 
ing his  sin,  and  seeking  a  humble  place  in  his  father's 
family,  he  honoured  his  father.  The  church  is  the 
temple  of  God's  glory.  God  is  glorified  in  his  saints, 
and  admired  by  all  them  that  believe.  And  they  only 
among  men  glorify  God,  by  acknowledging  his  au- 
thority over  them,  and  in  their  hearts  and  conduct, 
giving  him  his  place.  Such  practically  acknowledge, 
that  God  is  worthy  of  all  love,  honour  and  respect, 
by  loving  him  supremely ;  and  mourning  before  him 
for  their  imperfections.  How  joyful  then  is  the  con- 
version of  sinners,  by  which  they  are  brought  to  do 
this  ? 


Conversion  Joyful.  17G 

3.  Not  only  is  great  glory  brought  to  God,  by  the 
conversion  and  obedience  of  sinners,  but  great  good 
is  secured  to  themselves.  What  is  tliis  good  ?  Who 
can  describe  it?  "Eye  hath  not  seen,  nor  ear  heard, 
neither  have  entered  into  the  heart  of  man,  the 
things  which  God  hath  prepared  for  them  that  love 
him."'  By  conversion,  a  foundation  is  laid  for  increas- 
ing and  endless  happiness.  The  salvatioii  of  one  sin- 
ner is  an  object  of  inconceivable  magnitude  and  im- 
portance, because  it  implies  deliverance  from  endless 
ruin,  and  the  actual  enjoyment  of  endless  felicity  and 
glor)-.  But  this  evil  can  be  avoided,  and  this  good 
obtained,  only  by  conversion  from  sin  unto  God, 
through  Christ.  Tor  except  a  man  be  converted 
and  become  as  a  little  child,  he  shall  in  no  wise  enter 
into  the  kingdom  of  heaven. 

As  the  conversion  of  the  sinner  lays  an  actual  and 
sure  foundation  for  him  to  inherit  eternal  life  ;  and  is 
indeed  the  beginning  of  eternal  life  in  the  soul ;  so  it 
is  the  earnest,  the  pledge  of  the  future  inheritance  of 
the  saints.  Therefore  the  conversion  of  the  sinner  is 
as  joyful  as  his  salvation. 

4.  The  conversion  of  sinners  is  a  joyful  event,  be- 
cause, by  this  the  works  of  the  devil  are  destroyed. 
The  introduction  of  sin  into  this  world  is  the  work  ol 
the  devil.  "  For  this  cause  was  the  Son  of  God  man- 
ifested, that  he  might  destroy  the  works  of  the  devil." 
"He  that  committeth  sin  is  of  the  devil,"  It  is  sin 
wliich  disposes  mankind  to  listen  to  Satan  in  his  sug- 
gestions, and  to  imitate  him  in  his  attempts  to  dishon- 
our God.     It  is  this  that  constitutes  them  his  children. 


174  Comwrsion  Joyful. 

This  spirit  of  opposition  to  God,  and  his  law,  Satan 
labours,  by  all  possible  means  to  cherish  and  diffuse 
among  his  subjects.  This  is  his  grand  end  and  busi- 
ness in  this  world.  But  in  conversion,  sin  receives  a 
deadly  wound ;  its  power  is  broken  ;  and  Satan  looses 
his  influence ;  the  captive  is  rescued  from  his  hand, 
and  he  is  disappointed  in  all  his  attempts  to  destroy 
the  soul.  In  this  way  his  wicked  designs  become  the 
occasion  of  advancing  the  divine  glory,  which  is  the 
chief  object  he  has  ever. tried  to  prevent.  In  the  con- 
\^ersion  of  sinners,  Satan  is  completely  disappointed 
of  his  ends  in  tempting  them  to  sin  ;  sinners  are  saved 
and  God  is  glorified.  Satan  intended  to  dishonour 
God,  by  leading  men  into  sin.  He  intended  to  fix  an 
indelible  blot  on  the  divine  character.  Merely  to 
abolish  sin  would  not  destroy  the  works  of  the  de\i}, 
unless  the  sin  and  misery,  which  he  has  occasioned,  be 
turned  to  the  glory  of  God.  For  were  we  to  suppose, 
that,  at  any  period  in  eternity,  sin  and  misery  were  to 
be  totally  abolished,  yet  Satan  would  have  cause  to 
triumph,  on  account  of  the  sin  and.  misery  which  he 
had  occasioned,  unless  they  were  made  to  subserve 
the  divine  glory.  When  this  is  done,  Satan  is  defeat- 
ed ;  his  head  is  bruised  ;  his  works  are  destroyed. 

S.  The  conversion  of  sinners  is  a  joyful  event,  be- 
cause Jesus  Christ  receives  the  fruits  of  his  sufferings 
and  death.  It  was  promised  to  Christ,  that  if  he 
^\  ould  make  his  soul  an  offering  for  sin,  he  should  see 
his  seed ;  he  should  prolong  his  days,  and  the  pleasure 
of  the  Lord  should  prosper  in  his  hand  ;  that  he 
should  see  of  the  travail  of  his  soul,  in  such  a  degree, 


Conversion  JoyftiL  175 

that  his  benevolent  heart  should  be  satisfied.  This 
was  the  joy  which  was  set  before  him,  for  which  he 
endured  the  cross  and  despised  the  shame.  And 
every  converted  soul  is  a  part  of  this  fruit  of  Christ's 
sufferings.  In  them  Christ's  glory  as  Mediator  i.s 
seen  ;  for  his  object,  was  to  redeem  them  from  siii 
and  ruin  ;  and  when  sinners  are  converted,  they 
become  monuments  of  the  wisdom,  power  and  ef- 
ficacy of  his  grace.  These  are  the  images  wliich 
reflect  his  glory.  It  is  greatly  to  the  honour  of 
Christ,  that  his  death  is  productive  of  such  won- 
derful effects  as  the  turning  of  sinners  to  God. 
And  the  fruits  of  the  Spirit,  which  are  love,  joy,  peace, 
longsuffering,  gentleness,  appearing  in  those  w  ho  were 
the  servants  of  sin,  are  greatly  to  the  glory  of  divine 
grace.  It  is  greatly  to  the  praise  and  honour  of  Christ, 
that  his  spirit  should  be  exemplified  in  those  liearts, 
which  had  been  the  abode  of  sin.  This  displays  the 
excellent  tendency,  and  blessed  effects  of  divine  grace. 
Jesus  Christ  would  have  no  honour  as  Mediator  with- 
out a  converted,  redeemed  people.  Indeed  his  appoint 
ment  to  this  office,  and  his  sufi'crings  and  death  would 
be  of  no  use  without  this.  All  the  honour  Christ  re- 
ceives, as  Mediator,  arises  from  the  conversion  of  sin- 
ners. What  a  joyful  event  then  is  the  conversion  of 
sinners ! 

IMPROVEMENT. 
I.  Learn  why  the  divine  attention  has,  in  all  ages. 
been  fixed  on  the  church.     The  true  church  is  com- 
posed  of  converted  sinners.      God   has  chosen    thc 
church,  as  the  place  where  his  perfections  should,  thv 


176  Conversion  Joyful. 

most  clearly  be  displayed.  All  the  love,  praise,  aiid 
obedience,  which  God  has  received  from  this  world, 
have  been  from  the  church.  The  name,  the  worship, 
and  oracles  of  God  have  been  preserved  in  the  church. 
The  church  has  ever  been  the  ground  and  pillar  of  the 
truth.  Revelation  was  gradually  given  to  the  church 
of  God.  Holy  men,  age  after  age,  spake  as  they 
were  moved  by  the  Holy  Ghost.  These  communica- 
tions were  made  and  committed  to  the  church,  and  by 
her  labours  and  efforts,  the  knowledge  of  God  has 
been  spread  in  the  world.  The  church  is  continued 
by  the  conversion  of  sinners  j  and  in  every  conversion, 
God  is  glorified.  God  created,  and  continues  to  up- 
hold the  world  for  the  sake  of  the  church  ;  and  when 
the  whole  number  of  his  people  is  gathered  from  the 
ruins  of  the  apostacy,  he  will  no  longer  regard  it. 
From  the  days  of  Adam,  to  the  present,  the  church 
has  lived,  and  will,  until  the  consummation  of  all  things. 
The  deluge  could  not  drown  her,  the  flames  of  Sodom 
and  Gomorrah  could  not  consume  her,  the  Eg\'ptian 
oppression  could  not  waste  her,  because  God  was  in 
the  midst  of  her. 

2.  Learn  why  God  threatens  and  executes  judg- 
ments upon  the  enemies  of  his  church.  Those  who 
are  opposed  to  the  word  of  God,  to  the  ordinances  of 
God,  are  opposed  to  the  church  of  God ;  because  by 
the  word  and  ordinances  of  God,  sinners  are  converted ; 
the  church  is  edified  and  prepared  for  glory.  To  op- 
pose the  church,  is  to  oppose  the  glory  of  God,  the 
most  wonderful  and  transcendant  display  of  all  his 
perfections.     When  a  man  speaks  against  the  word 


Conversion  Joyful.  177 

and  ordinances  of  God,  he  opposes  the  conversion  of 
sinners  ;  he  opposes  the  church ;  he  opposes  the  glory 
of  God  ;  he  opposes  the  honour  of  Christ,  the  effect 
of  his  sufferings  and  death,  and  the  salvation  of  sinners. 
When  Ely  mas,  the  sorcerer  sought  to  turn  away  the 
deputy  fi-om  the  faith,  he  opposed  the  conversion  and 
salvation  of  sinners  ;  the  increase  of  the  church,  and 
the  glory  of  God.  This  was  a  great  sin  ;  therefore  Paul 
addressed  him  and  said,  "  Thou  child  of  the  devil, 
thou  enemy  of  all  righteousness,  wilt  thou  not  cease 
to  pervert  the  right  ways  of  the  Lord  ?"  God  destroy- 
ed Egypt,  when  she  oppressed  and  destroyed  his 
church.  "  He  will  contend  with  them,  that  contend 
with  her."     How  dangerous  to  contend  with  God  ? 

3.  We  are  here  taught,  that  such  as  are  engaged 
in  spreading  the  word  of  God,  and  in  promoting  the 
conversion  of  sinners,  are  latbouring  for  the  glory  of 
God.  Fix  your  attention  on  Philip,  the  effect  of 
whose  preaching  is  recorded  in  our  text.  A 1  severe 
persecution  was  raised  against  him,  and  tll^  other 
apostles  in  Jerusalem  ;  he  therefore  complii^d  with 
the  direction  of  his  master,  "  When  they  persecute 
you  in  one  city,  flee  ye  to  another."  He  went  down 
to  Samaria,  carrying  with  him  the  gospel ;  he  preached 
to  this  people,  and  multitudes  of  them  were  converted, 
"  and  there  was  great  joy  in  that  city."  And  not  only 
in  that  city  ;  but  in  all  the  churches  of  God ;  and  not 
only  ih  all  the  churches  of  God,  but  in  heaven,  among 
the  angels  of  God.  See  then  how  the  labours  of  one 
24 


^7^  Conversion  Joyful. 

man  comributed  to  glorify  God.  He,  who. is  the 
favoured  instrument  of  converting  but  one  sinner,  not 
only  saves  a  soul  from  death ;  not  only  covers  a  mul- 
titude of  sins ;  but  advances  the  glory  of  God,  and 
creates  joy  in  heaven. 

4.  In  the  view  of  this  subject,  we  are  enabled  to 
understand  the  meaning  of  this  petition  in  the  Lord's 
prayer,  "  Thy  kingdom  come."     In  Samaria,  this  pe- 
tition was  explained  ;  was  realized.     When  we  use 
.   this  petition,  we  pray  for  the  spread  of  the  gospel,  the 
conversion  of  sinners,  and  the  manifestion  of  the  divine 
perfections.     In  Samaria,  there  was  great  joy,  because 
they  embraced  the  gospel.    There  the  kingdom  of  God 
was  set   up.     Here  we  see  the  words  of  the   Apos- 
tle  explained.       "   The    kingdom  of    God    is  not 
meat  and  drink  ;    but  righteousness,  and  peace,  and 
joy  in  the  Holy  Ghost."    In  that  city ;  in  that  family ; 
in  that  heart,  where  this  kingdom  is  set  up,  there  is 
great  joy ;  and  indeed  the  joy  is  not  confined  to  that 
place,  and  that  heart. 

5.  Our  subject  shows  us,  that  those,  who  are 
labouring  for  the  conversion  of  sinners,  are  labouring 
for  the  happiness  of  the  universe.  Indeed,  so  far  as 
such  are  successful,  the  happiness  of  the  universe  is 
in  fact  increased  :  The  perfections  of  God  are  display- 
ed; angels  are  happier;  and  saints  in  heaven  and 
earth  are  happier.  What  a  cause  are  such  engaged  in  ? 
How  extensive  its  connexions !  How  desirable  its 
prosperity ! 


Conversion  Joyful.  179 

f).  How  ought  wc  then  to  pray  for  tlie  conversion 
of  sinners  ?  We  liave  shown  that  this  is  a  very  desira- 
ble event,  in  all  its  connexions.  The  prayers,  con- 
versation and  conduct  of  saints  should  daily  remind 
sinners  of  the  excellency  of  religion,  and  the  niiscry 
and  danger  of  their  state. 


SERMON  XII. 

OOD  HAS  NO  DELIGHT  IN  THE  DEATH  OF  SINNERS 

EZEKIEL,  xxxiii.   IL 

Say  unto  them^  As  I  live,  saith  the  Lord  God^  I 
have  no  pleasure  in  the  death  of  the  -wicked;  but 
that  the  wicked  turn  from  his  way  and  live. 

Jtlow  true  is  it,  that  the  foolishness  of  man  first  per- 
verteth  his  way,  and  then  his  heart  freteth  against  the 
Lord.  The  text  gives  us  an  amiable  representation 
of  the  divine  character.  This  representation  is  the 
more  satisfactory  as  it  is  given  by  God  himself.  It 
was  made,  because  the  wicked  in  the  days  of  this 
prophet  insinuated,  that  they  were  punished  for  the 
sins  of  their  fathers  ;  and  that  the  calamities  which  they 
suffered,  were  inflicted  on  them  without  a  just  discrim- 
ination of  characters.  Rather  than  admit  their  ways 
to  be  unequal,  they  were  willing  to  suppose  there  was 
an  error  in  the  divine  administration ;  and  that  God 
had  pleasure  in  punishing,  and  making  his  creatures 
miserable.     That  they  were  punished  by  the  hand  of 


God  has  no  Delight  in  the  Death  of  Siwicr.s.  181 

God,  they  did  not  deny ;  but  the  justice  of  it,  thc\ 
called  in  question.  In  this  chapter  God  vindicate:; 
his  character  from  such  aspersions,  and  after  a  disclo- 
sure of  his  conduct,  he  appeals  to  the  reason  of  man- 
kind for  the  justice  and  equity  of  his  proceedings. 
He  then  inquires  for  the  ground  of  their  conclusion, 
that  his  ways  were  unequal,  or  that  he  had  any  pleasure 
in  the  punishment  of  the  wicked.  "  Have  I  any 
pleasure  at  all,  that  the  wicked  should  die  ?"  This 
certainly  did  not  appear  from  his  conduct.  He  then 
in  a  more  explicit  and  solemn  manner  asserts,  that  this 
is  not  the  reason  why  sinners  die.  "As  I  live,  saith 
the  Lord  God,  I  have  no  pleasure  in  the  death  of  the 
wicked,  but  that  the  wicked  turn  from  his  way  and 
live."  In  these  words  the  following  things  may  be 
observed. 

I.  This  passage  contradicts  that  opinion,  which 
supposes,  that  the  punishment  of  the  wicked  is  a  proof 
that  God  delights  in  misery.  How  strongly  do  these 
words  oppose  the  sentiment  of  those  who  believe  the 
fact,  that  God  does,  and  will  punish  the  vricked, 
and  from  hence,  infer  that  God  is  unrighteous,  who 
taketh  vengeance  ?  This  was  the  complaint  of  sinners 
in  the  days  of  Ezekiel,  and  it  has  not  altogether  ceased 
from  the  lips  of  sinners  in  this  day. 

II.  Another  error  guarded  against  in  the  text  is, 
that  which  supposes,  that  because  God  docs  not  take 
pleasure  in  the  death  of  the  wicked,  he  therefore  ^vill 
not  die,  or  be  finally  miserable.  ''As  I  live,  saith  the 
Lord  God,  I  have  no  pleasure  in  the  death  of  the 
wricked."     Which  words  render  it  certain,  that  the 


182  God  has  7io  Delight  in  the  Death  of  Simwrs. 

Avicked  do  die,  and  that  God  has  no  pleasure  in  the 
death  of  the  wicked.  How  could  the  Lord  God  say, 
that  he  has  no  pleasure  in  the  death  of  the  wicked,  if 
the  wicked  did  not  die  ?  But  before  we  proceed  any 
further  on  this  subject,  it  is  necessary  to  make  some 
remarks  on  the  death  mentioned  in  the  text. 

1.  I  would  observe,  that  the  death  here  mentioned 
is  not  a  temporal  death,  or  the  death  of  the  body. 
For  the  Lord  declares,  "  that  if  a  man  do  that  which 
is  lawful  and  right,  he  shall  live,  he  shall  not  die." 
But  temporal  death  is  the  common  lot  of  all  men, 
both  of  the  righteous  and  wicked.  If  a  man  do  that 
which  is  lawful  and  right,  it  will  not  secure  him  from 
death.  The  wise  man  and  the  fool  die  alike  in  this 
sense ;  which  shows  that  the  death  intended  in  the 
text  is  not  the  death  of  the  body. 

2.  The  death  mentioned  in  the  text  is  not  that 
kind  of  death,  which  is  common  to  all  sinners,  a  death 
in  trespasses  and  sins.  This  is  a  death,  under  which 
all  men  lie,  who  are  not  regenerated  and  quickened  by 
the  Spirit  of  God.  But  the  death  in  the  text  is  the 
final  result  of  spiritual  death,  or  of  sin  ;  a  death, 
which  in  the  new  testament  is  called  the  second  death, 
which  consists  in  being  "  cast  into  the  lake  which 
burneth  with  fireand  brimstone."  The  text  therefore  has 
immediate  reference  to  the  punishment  of  the  impeni- 
tent in  the  eternal  world.  For  if  it  mean  neither  the 
death  of  the  body,  nor  the  depravity  of  the  lieart, 
which  is  called  death  in  the  scriptures,  it  can  be  no 
other,  but  tlie  death  of  the  soul — a  dcatli  which  a  soul 
only  can  die.     And   in  this  death,   God  says  in   t\v' 


Godhas  no  Delight  in  the  Death  of  Sinners.  183 

text,  he  has  no  pleasure  ;  that  is  misery  iii  itself  con- 
sidered is  an  object  in  which  God  has  no  complacency, 
and  therefore  nothing  like  this  can  be  the  cause,  or 
reason  why  the   wicked  die,   or  suffer  punishment  in 
the  eternal  world.     All  evil  is  contrary   to  the  divine 
nature  ;    that   is,  there  is  nothing  in  God  like  pain — 
like  sin.     Nothing  in  him  can  ever  exist,  which  can 
reconcile  him  to  miser\"  or  sin,  for  their  own  sakes. 
Natural  evil  is  really  as  contrary  to  the  nature  of  God 
as  moral  ;  yet  it  is  a  fact,  that  both  exist  in  the  uni- 
verse.    None  who  believe  the  existence  of  a  God  of 
infinite  perfection,  can  doubt  but  he  hates  sin  ;  and  yet 
who  can  question  its  existence  ?  Can  we  prove  that  sin* 
does  not  exist,  because  God  has  no  pleasure  in  it ;  or 
because  he  is  infinitely  opposed  to  it  ?  He,  who  would 
deny  the  existence  of  sin,  must  not  only  deny  the  scrip- 
tures, but  all  distinction  between  right  and  wrong,  and 
contradict  the  opinions  and  feelings  of  mankind  in  all 
ages  of  the  world.     And  indeed  every  man,  let  his 
speculations  be  what  they  may,  feels  a  difference  be- 
tween love  and  hatred,  and  is  conscious  of  a  difference 
between  that  temper  which  seeks  the  good  of  others, 
and  that  which  opposes  their  happiness  and  prosperi- 
ty.    To  pretend  to  reason  against  the  existence  of  sin, 
is  to  set  up  empty  speculation  both  against  revelation, 
and  the  universal  sense  and  feelinps  of  mankind.    And 
should  there  be  any,  who  think  it  impossible  that  there 
is  imy  such  thing  as  sin,  because  it  is  contrary  to  the 
nature  of  God,  who  is  infinitely  holy  and  able  to  pre- 
vent it,  such  would  find  as  much  difliculty  in  vindi- 
cating the  goodness  of  God  in  implanting,  universal!,)' 


1 84  God  has  ?io  Delight  in  the  Death  of  Sinners. 

in  mankind  natural  notions  of  good  and  evil,  of  sin  and 
holiness.  To  account  for  these  impressions  on  the 
human  mind,  (were  there  no  distinction  between  right 
and  wrong)  would  be  as  difficult,  as  to  account  for  the 
existence  of  that  which  is  conti'ary  to  the  divine  na- 
ture. And  what  has  now  been  said  of  moral  evil  is 
equally  applicable  to  natural  evil,  or  misery.  This, 
being  contrary  to  the  divine  nature,  does  not  prevent 
its  existence.  Every  man  knows,  by  experience,  that 
there  is  such  a  thing  as  pain,  as  misery  ;  yet  God  de- 
lights not  in  it.  And  it  is  a  fact,  A'i^iich  none  can 
question,  that  God  hath,  in  the  course  of  his  provi- 
dence, brought  many  and  great  evils  upon  mankind, 
as  punishments  for  tlieir  sins.  He  drowned  the  old 
world ;  burnt  Sodom  and  Gomorrah.  He  has  sent 
famine  and  pestilence,  which  have  swept  away  man- 
kind by  thousands,  but  all  this  will  not  prove,  that 
God  delights  in  the  misery  of  his  creatures.  Would 
a  reasonable  man  conclude,  that  the  judge  who  pro- 
nounces sentence  of  death  upon  a  criminal,  or  that  he 
who  executes  this  sentence,  takes  delight  in  the  misery 
of  mankind  ?  Would  not  a  judge  in  any  human  court 
feel  himself  injured,  should  such  an  inference  be  dra^vn 
from  his  condemning  a  criminal  to  the  pillory  or  gal- 
lows ?  On  the  other  hand,  it  would  be  very  unreason- 
able for  a  subject  to  conclude,  that  under  the  adminis- 
tration of  a  just  and  benevolent  prince,  he  might  trans- 
gress with  impunity,  upon  the  presumption,  that  if 
his  prince  did  not  delight  in  his  misery,  he  never  would 
punish  him  according  to  his  desert.  But  the  delight 
\vhich  a  good  prince  has  in  the  happiness  of  his  sub- 


I 


God  has  no  l)eiight  in  the  Death  oj"  Sinners.  185 

jects,  instead  of  protecting,  endangers  offenders.  His 
delight  in  happiness,  and  aversion  to  misery  are  in  no 
degree  inconsistent  with  his  inflicting  punishment, 
even  capital  pmiishment  on  proper  objects.  And  if  a 
human  prince  may,  consistently  with  his  love  of  hap- 
piness and  hatred  of  misery,  punish  the  guilty;  so 
may  the  great  Ruler  of  the  universe  punish  sinners, 
yet  have  no  delight  in  their  death. "  Punishments,  in 
certain  circumstances,  are  the  geliuine  effects  and  nat- 
ural expressions  of  loVe  to  the  body,  over  which  the 
prince  presides.  *  Love  to  the  publick  happiness,  'will 
induce  a  ruler  to  be  a  teiTor  to  evil  doers.  '        ' ' 

They  who  conclitde  that  God  will  not  punish  sin- 
ners in  another  world,  because  he  delights  not  in  their 
death,  might  conclude  upon  the  same  principle,  that 
he  never  punishes  them  in  this  world ;  that  there  are 
no  such  things  as  pain  and  misery  in  this  world.  For 
if  there  be  such  things  ;  such  sensations  as  these,  they: 
are  the  effects  of  sin ;  they  are  punishments  which 
God  has  annexed  to  disobedience.  For  if  it  be  con- 
trary to  the  divine  nature,  to  make  sinners  miserable 
in  a  great  degree  in  a  future  state,  it  is  equally  contra- 
ry to  his  nature  to  punish  them  at  all.  A  change  of 
worlds  alters  not  the  nature  of  things,  nor  reconciles 
inconsistencies.  If  then  any  degree  of  punishment, 
under  the  divine  go vemtneht  be  consistent  with  his 
infinite  happiness  and  benevolence,  then  the  eternal 
punishment  of  sinners  who  deserve  it,  is  also  consistent 
with  his  benevolence.  And  if  God  caii,  consistently 
with  his  love  of  happiness  ahd  hatred  of  misery  in  it- 
self, punish  the  guilty  one  day,  or  one  hour,  there  can 
25 


1 S6  God  has  no  Delight  in  the  Death  of  Sinners. 

be  ,no  difficulty  in  supposing,  he  may  punish  sinners 
as  long  as  they  deserve  it;  and  there  is  no  force  in 
that  argument  which  supposes,  that  because  God  is 
infinitely  benevolent,  he  will  not  punish  sinners  in 
another  world.  But  whether  he  will,  must  be  decided 
by  divine  declaration.  That  God  dqes  punish  sinners, 
or  inflict  pain  and,  misery  upon  them  in  this  world, 
and  is  notwithstanding  perfectly  happy,  is  readily  grant- 
ed. And  that  these  things  are  consistent,  is  not  only 
evident  from  the  foct,  that  they  do  exist  together ; 
but  the  reason  of  this  may  appear  by  considering,  that 
God,  the  great  moral  Ruler  of  the  universe,  takes  as. 
real  delight,  and  enjoys  as  real  happiness  in  all  his  acts 
of  justice,  as  in  his  acts  of  mercy.  His  infinite  hap- 
piness consists  in  the  proper  increase  and  display  of 
all  his  perfections,  and  in  the  accomplishment  of  all 
his  wise  and  glorious  purposes.  God  aims  at  the  hap- 
piness of  the  universe,  and  his  punishing  the  wicked 
is  an  act  of  justice  to  them,  in  which  he  manifests  his 
love  of  justice,  and  hatred  of  the  contrary.  All  his 
acts  of  justice  to  the  disobedient,  are  acts  of  goodness 
to  the  universe,  and  as  such  God  and  all  his  faithful 
servants  rejoice  in  them.  So  that,  though  God  do 
not  delight  in  misery  in  itself  considered,  yet  he  takes 
infinite  delight  in  those  acts  by  which  all  his  perfections 
are  displayed.  The  fact,  therefore  that  God  does  pun- 
ish the  wicked,  either  in  this,  or  a  future  world,  can, 
with  no  reason,  be  urged  against  his  delighting  in  the 
happiness  of  his  creatures  ;  nor  on  the  other  hand,  can 
his  love  of  happiness,  as  declared  in  the  scriptures,  be 
improved  reasonably  as  an  argument,  that  the  sinner 


God  has  no  Delight  in  the  Death  of  Sinners.  187 

will  escape  the  punishment  of  his  sins.  It  is  easy  to 
conceive,  that  God  should  take  pleasure  in  the  exercise 
of  all  his  perfections,  and  that  the  suspension  of  any- 
one, would  be  an  everlasting  diminution  of  the  divine 
happiness  and  ^\ory.  God  has  in  redemption,  and  by 
the  dispensations  of  his  providence,  given  striking 
evidence  of  his  regard  both  to  his  justice  and  mercy. 
Even  in  redemption,  where  his  mercy  shines,  his  re- 
gard to  justice  is  in  a  manner,  the  most  impressive. 
While,  in  redemption,  the  regard  of  God  to  the  hap- 
piness of  mankind  appears  in  the  most  amiable  light, 
his  justice,  holiness  and  hatred  of  sin  appear  equally 
bright  on  every  page  of  the  gospel. 

Since  then  God  delights  not  in  the  death  of  the 
wicked,  it  is  still  a  question  of  importance  in  this  sub- 
ject, why  then  do  sinners  die  ?  That  the  wicked  do  die 
is  as  necessarily  implied  in  the  text,  as  it  is  that  God 
takes  no  delight  in  their  death. 

The  reason  why  sinners  perish,'  is  not  because 
there  is  no  provision  made  for  their  salvation.  The 
reason  why  mankind  die  a  temporal  death  is,  there  is 
no  provision  made  to  avoid  it.  Were  there  the  same 
necessity,  that  sinners  should  perish,  as  that  they 
should  die  a  temporal  death,  vain  would  be  every  ex- 
hortation and  call.  But  there  is  not ;  for  the  work  of 
redemption  provides  a  way  of  deliverance  for  sinners, 
from  eternal  death.. 

Nor  do  sinners  perish,  because  salvation  was  pro- 
vided for  some,  but  not  for  all.  The  truth  of  this  ob- 
servation will  appear  by  considering  the  nature  and 
design  of  the  atonement.      The  atonement  of  Christ 


188  God  has  no  Delight  in  the  Death  of  Sinners. 

had  its  expedience  in  the  sin  of  man.  And  therefore 
by  attending  to  the  nature  of  sin,  we  may  learn  the 
liature  of  the  atonement.  Mankind,  by  sin,  had 
practically  denied  God's  right  to  universal  love,  and 
perfect  obedience,  by  which  they  had  defamed  the 
holy  One  of  Israel ;  and  this  became  an  insuperable 
bar  in  the  way  of  the  siimer's  salvation,  until  something 
was  done  to  wipe  away  this  vile  aspersion  from  the  di- 
vine character,  and  make  it  appear  that  God  claimed 
but  his  own  right,  his  just  due,  when  he  required  per- 
fect love  and  obedience  ;  and  of  consequence  that  the 
sinner  never  had  any  reason  to  become  his  enemy. 
This  difficulty,  this  bar  must  be  removed  ;  in  other 
words,  "  the  law  must  be  magnified  and  made  hon- 
ourable," in  order  that  God  might  extend  mercy  and 
not  implicate  his  own  character,  or  acknowledge  the 
charge  which  the  sinner  had,  in  practice  alleged 
against  him.  The  Apostle  expressly  informs  us,  that 
this  was  the  design  of  the  atonement.  "  Whom,  he 
hath  set  forth,  to  be  a  propitiation,  that  he  might  be 
just,  and  the  justifier  of  him  that  belicA^eth  in  Jesus." 
And  this  bar,  which  was  in  the  way  of  God's  showing 
mercy  to  sinners,  Christ,  by  his  sufferings  hath  actually 
removed.  The  design  of  Christ  was  not  to  take  sin- 
ners, while  impenitent,  out  of  the  hand  of  justice  ; 
but  to  make  it  consistent  for  God  to  show  them  mercy. 
What  Christ  has  done  does  not  render  sinners  less 
sinful  or  guilty,  but  simply  opened  a  way  in  which 
mercy  might  be  extended,  consistently  with  justice, 
and  the  sacred  rights  of  the  divine  chai"acter  and  gov- 
ernment.    From  this  view,  it  is  easy  to  see,  that  the 


God  has  no  Delight  in  the  Death  of  Sinners.   189 

atonement  of  Christ  is  as  sufficient  for  all  as  for  anj-, 
and  has  as  effectually  removed  the  obstacle  which  lay 
in  the  way  of  the  salvation  of  CAcry  one,  as  of  any  one 
individual.  For  the  difficulty  of  one,  was  the  difficul- 
ty of  all.  That  which,  antecedently  to  the  work  of  re- 
demption, was  an  objection  against  extending  the  offer 
to  all,  was  equally  an  objection  against  extending  the 
offer  to  any.  And  therefore,  that  which  would  be  suf- 
ficient to  vindicate  the  divine  character  m  showing 
mercy  to  one,  would  be  sufficient  to  vindicate  his 
character  in  offering  it  to  all.  The  death  of  Christ 
has  effectually  removed  the  difficulty,  which  M'as  in  the 
way  of  the  salvation  of  any  one  of  mankind,  and  this 
is  as  fully  removed  to  all,  as  to  any  one.  In  this 
sense  Christ  died  for  all  men  ;  "  finished  transgressions, 
and  made  an  end  of  sin."  As  this  atonement  consists 
in  opening  a  way  of  salvation,  something  beside  this 
is  necessary  in  order  to  the  actual  salvation  of  any. 
The  way  to  heaven  is  a  way  of  faith  and  holiness  ; 
*'  and  God  gave  his  Son,  that  whosoever  believeth  on 
him  should  not  perish,  but  have  everlasting  life." 
From  this  it  appears,  that  the  reason  why  the  wicked 
die,  is  not,  because  there  is  no  way  in  which  they  can 
be  saved.  Nor  is  it,  because  this  salvation  is  offered 
to  some  and  not  to  all.  From  what  has  been  said,  it 
appears  that  the  salvation  pro\'ided  for  sinners  by  the 
atonement  of  Christ  is  a  common  salvation.  And 
accordingly  it  is  offered  to  all.  The  commission  given 
to  the  apostles  by  the  author  of  this  salvation,  was  ex- 
pressed in  the  most  extensive  language ;  "  Go  ye  into 
all  the  world,  and  preach  the  gospel  to  every  creature." 


190  God  has  no  I)elight  in  the  Death  of  Sinners. 

So  unlimited  was  their  commission.  The  prophets 
and  apostles  declared,  that  *'  whosoever  would,  might 
come  and  take  the  waters  of  life  freely,"  and  therefore 
every  one  who  is  willing,  who  accepts  this  invitation 
shall  be  saved.  And  none  can  fail  of  this  salvation, 
but  by  a  continued  neglect,  and  wilful  refusal  of  it, 
until  the  close  of  life.  Were  it  not,  for  the  inexcusa- 
ble wickedness  of  men  in  opposing  the  gospel ;  in  neg- 
lecting to  spread  its  glad  tidings  over  the  earth,  every 
one  would  soon  come  to  the  knowledge  of  Clirist  and 
be  saved.  Were  there  not  a  way  opened  for  this,  and 
the  other,  and  indeed  for  every  sinner,  it  would  be 
difficult  to  vindicate  the  divine  sincerity  in  offering 
them  salvation  on  any  terms  whatever.  The  reason, 
then,  why  the  wicked  die,  is  not  because  salvation  is 
not  sincerely  offered. 

Nor  do  sinners  die,  because  the  salvation,  which  is 
offered  in  the  gospel,  is  not  worth  their  acceptance. 
Such  is  the  worth  and  importance  of  this,  that  the 
gift  of  the  whole  creation  is  nothing  compared  with  it ; 
which  appears  from  this  single  consideration,  that  it 
contains  a  deliverance  from  hell,  and  a  title  to  the 
riches  of  heaven. 

Nor  do  sinners  die,  because  this  salvation  is  ob- 
tained by  a  great  price.  Truly  this  salvation  cost 
Christ  his  life.  It  was  purchased  and  is  offered  on  the 
part  of  Christ,  at  great  expence,  yet  it  costs  him  noth- 
ing who  accepts  it.  *'  Ho,  every  one  that  thirsteth, 
come  ye  to  the  waters,  and  he  that  hath  no  money  ; 
come  ye,  buy,  and  eat ;  yea,  come,  buy  wine  and  milk 
without  money  and  without  price."     Nor  will  sinners 


God  has  no  Delight  in  the  Death  of  Sinners.   191 

under  the  gospel  die,  because  the  truths  which  are 
necessaiy  to  theh:  salvation  are  but  obscurely  revealed. 
In  the  sacred  scriptures  the  character  of  God ;  of 
Jesus  Christ ;  of  his  Holy  Spirit — the  character  and 
conditions  of  the  sinner ;  the  terms  of  his  acceptance 
with  God,  are  all  plain.  He  who  can  understand  the 
difference  between  love  and  hatred,  may  understand 
the  terms  of  his  acceptance  with  God.  Neither  this, 
nor  all  the  particulars  above  mentioned  are  the  reasons 
why  simiers  die.  If  God  has  no  pleasure  in  their 
death ;  if  the  atonement  is  sufficient  for  all ;  and  the 
offer  be  made  to  all ;  if  this  be  a  great  salvation  ;  and 
yet  is  freely  offered,  and  the  conditions  on  which  it 
may  be  enjoyed  are  plainly  stated  ;  if  these  be  all 
truths,  why  do  sinners  die  ?  I  answer  positively,  that 
the  true  and  only  reason  why  sinners  die,  is  their  op- 
position to  the  way  of  salvation.  Sinners  dislike  the 
salvation  of  Christ,  and  therefore  live  in  the  voluntaiy 
rejection  of  it.  This  is  the  account  of  the  matter 
both  in  the  old  and  new  testaments.  "  O  Israel  thou 
hast  destroyed  thyself,"  is  the  language  of  the  old, 
"  And  ye  will  not  come  unto  me,  that  ye  might  have 
life"  is  the  language  of  Christ  in  the  new.  The  sal- 
vation of  the  gospel  most  essentially  consists  in  a  de- 
liverance from  the  power  and  dominion  of  sin ;  but 
the  sinner  loves  the  ways  of  sin,  and  has  no  disposi- 
tion to  forsake  it.  The  terms  of  the  gospel  salvation 
are  repentance,  faith,  and  an  holy  life,  flowing  from 
these  evangelical  principles  ;  and  were  these  agreeable 
to  the  sinner,  no  reason  could  be  given  \\  hy  he  should 
delay,  one  moment,  his  compliance  with  them.     Did 


192  God  has  no  Delight  in  the  Death  of  Sinners. 

the  sinner  like  this  great  salvation,  nothing  more  would 
be  necessary  to  bring  him  to  the  exercise  of  faith, 
than  to  hold  up  before  him  the  character  of  Christ, 
and  the  nature  and  tendency  of  sin.  This,  however, 
is  wholly  insufficient  to  lead  the  sinner  to  renounce 
the  ways  of  sin,  and  to  love  and  walk  in  the  paths  of 
holiness ;  and  this  shows  that  the  sinner  is,  in  fact, 
opposed  to  a  salvation,  which  consists  in  a  deliverance 
from  siti,  as  essential  to  the  enjoyment  of  God.  And 
as  his  rejection  of  the  salvation  of  Christ  is  his  own 
voluntary  act,  the  sinner  has  no  reason  to  ch^ge  his 
ruin  to  any  being,  but  himself,  and  therefore  in  the 
day  of  judgment,  his  mouth  will  be  stopped,  and  every 
sinner  become  guilty  before  God.  Life  and  death 
are  set  before  him ;  and  the  infallible  connexion  be- 
tween sin  and  death,  holiness  and  happiness  clearly 
stated,  and  everj^  motive  and  argument  used  widi  him, 
to  induce  him  to  forsake  the  foolish  and  live.  In 
these  things  the  sinner  has  his  choice ;  he  is  called 
upon  to  decide  this  important  question,  whether  he 
will  live  or  die.  Has  he  not  his  choice,  whether  he 
will  live  a  wicked  life,  and  die  miserably  ;  or  comply 
with  the  terms  of  the  gospel,  and  die  in  the  favour  of 
God  ?  If  then,  he  chooses  sin  and  death,  c^nhe  say,  that 
God  delights  in  his  death  ?  What  more  could  God 
have  done  to  his  vineyard,  that  he  has  not  done  in  it  ? 
And  if  it  bring  forth  sour  grapes  ;  judge  between  God 
and  his  vineyard.  If  the  ground  on  Avhich  his  sun 
shines,  and  his  rain  falls,  bf  ings  forth  briers  and  thorns, 
is  it  not  justly  nigh  unto  cursing  whose  end  is  to 
be  burned  ? 


Cod  has  no  Delight  in  the  Death  oj*  Sinners.  193 

REFLECTIONS. 

1.  How  important  and  satisfactory  is  the  declara- 
tion, in  the  text.  What  the  moral  character  of  God  is, 
must  be  of  infinite  concern  to  every  rational,  immortal 
creature  in  the  universe ;  because  every  being  is  en- 
tirely dependent  on  him.  When  our  reputation, 
property,  or  life  depend  on  another  man,  it  becomes 
important  to  us  to  know,  what  the  character  of  that 
man  is.  If  we  become  satisfied,  that  he  is  governed 
by  no  moral  principles ;  that  he  is  unrighteous  in  hi^ 
proceedings,  and  has  a  degree  of  satisfaction  in  dis- 
tressing those  who  depend  on  him,  we  are  immediate- 
ly alarmed,  and  feel  insecure.  In  this  situation,  inno- 
cence is  no  protectiouc  Were  it  uncertain  what  the  in- 
tention of  God  is  ;  what  his  designs  are  toward  man- 
kind ;  whether  he  has  delight  in  their  happiness  or 
misery,  human  existence  would  be  the  most  undesira- 
ble. But  from  the  conduct  and  declarations  of  God, 
we  have  the  most  satisfactory  evidence  of  the  benevo- 
lence of  God.  No  being  will  be  miserable,  because 
God  delights  in  his  death  ;  none  will  be  miserable,  but 
through  his  own  choice  ;  that  is,  by  his  choosing  the 
wav  which  leads  to  death.  Is  it  not  matter  of  un- 
spcakable  joy,  that  such  a  being  as  God,  fills  the 
throne  of  the  universe  ?  This  is  the  only  reason,  why 
we  should,  and  can  be  thankful  for  existence.  "  God 
has  no  pleasure  in  the  death  of  the  wicked,  but  that 
he  turn  and  live." 

2.  No  creature  will  be  miserable,  but  through  his 
own  choice.  I  do  not  mean,  that  misery  is  ever  chosen 
for  its  o^^^^  sake  by  any  rational  creature.     But  sinners 

26 


1 94.  God  has  no  Delight  m  the  Death  of  Sinners. 

are  said  to  choose  and  love  death,  when  they  choose  and 
love  the  way  which  leads  to  hell.  The  intemperate 
man  does  not  directly  choose  poverty  and  premature 
death  ;  yet  he  impliedly  chooses  them,  by  choosing  in- 
temperate halDits.  The  God  of  nature  has  connected 
these  evils  with  intemperance,  and  we  know  that  this 
connexion  is  established  ;  when  therefore  a  man  choos- 
es the  cause,  he  may  be  said  to  choose  the  effects.  It 
would  be  unreasonable  for  the  intemperate  man  to 
complain  under  his  sufferings,  that  he  was  miserable 
without  his  choice. 

Sinners  in  hell  w^ill  clearly  see,  that  the  reason  why 
they  have  sunk  into  that  place  of  despair,  is  not  be- 
cause God  had  any  delight  in  their  death.  God  has 
connected  sin  and  death ;  and  he  has  connected  holi- 
ness and  happiness,  and  he  holds  up  to  the  view  of 
sinners  this  connexion,  and  assures  them,  that  it  is  in- 
violable, and  will  in  every  instance  take  effect.  When 
a  man  chooses  holiness,  he  chooses  happiness ;  and 
when  a  sinner  chooses  sin,  he  chooses  death.  God 
sets  before  men  life  and  death,  and  tells  them  to  choose 
their  portion.  You  are  now  just  such  creatures,  in  a 
moral  view,  as  you  choose  to  be,  whether  saints  or 
sinners.  If  you  are  this  moment,  stupid,  careless  sin- 
ners, you  choose  to  be  so.  If  you  are  serious,  watch- 
ful, prayerful  christians,  you  choose  to  be  so.  You. 
will  never  go  to  heaven,  without  choosing  that  as  your 
portion  ;  nor  will  you  sink  into  hell,  without  choosing 
it.  Inquire  only  which  path  you  choose  ;  this  will  de- 
cide what  portion  you  have  chosen ;  and  should  you 


God  has  710  Delig/it  in  the  Death  of  Sinners.   195 

continue  in  this  choice,  you  may  certainly  know  what 
your  portion  will  be. 

Sinner,  remember  that  the  reason  A\'hy  you  perisl), 
should  this  be  your  awful  case,  isnot  found  in  heaven. 
It  might  alleviate  your  misery,  mitigate  the  pangs  of 
your  aching  heart,  could  you  charge  your  ruin  on 
God. — No,  its  cause  you  will  find  in  your  own  breast. 
It  is  your  chosen  portion.  You  will  sink  into  ruin 
with  this  distressing  reflection,  that  you  have,  with 
your  own  hand,  opened  the  gates  of  death.  O  what 
an  additional  sting  will  this  be  to  the  gnawings  of  the 
never  dying  worm  !  Remember,  every  step  you  take,  in 
the  way  of  death,  is  voluntary.  You  choose  to  live 
stupid,  careless  and  prayerless.  You  choose  "  to  live 
without  God,  and  without  hope  in  the  world  !  Where 
then  is  the  blame ?  "I  call  heaven  and  eaith  to  re- 
cord against  you  this  day ;  that  I  have  set  life  and 
death  before  you ;  therefore  choose  life,  that  you  may 
live." 


SERMON  XIIL 

SEVEN   ABOMINATIONS. 


PROVERBS,  vi.  16,   17,  18,  19. 

These  six  things  doth  the  Lord  hate  ;  yea,  seven  are 
an  abomination  unto  him;  a  proud  look,  a  lying  tongue, 
and  hands  that  shed  innocent  blood ;  a  heart  that  de- 
viseth  wicked  imaginations  ;  feet  that  be  swift  in  run- 
ning to  mischief;  a  false  witness  that  speaketh  lies, 
and  him  that  soweth  discord  among  brethren. 

1  HE  law  of  God,  which  was  given  at  Mount  Sinai, 
was  written  by  the  finger  of  God  upon  two  tables  of 
stone.     The  first  table  contained  the  four  first  com- 
mands, which  pointed  out  our  duty  to  God.     On  the 
second,  were  ^vritten  the  six  last,  which  contain  our 
duty  to  our  neighbour.     The  violation  of  any  of  these 
commandments  is  sin ;  and  every  sin,  whether  imme- 
diately against  God,  or  our  neighbour,  is  exceedingly 
great,  because  it  is  the  violation  of  the  law  of  Jehovah, 
Yet  some  sins  are  more  aggravated  than  others.     And 
of  such,  those  are  to  be  so  considered,   which  are  a 
violation   of  the  first  table  of  the   law ;  this,  doubt- 


Seve7i  Abominations.  197 

less,  is  the  reason,  why  they  are  placed  first.  Sins 
against  God,  such  as  idolatry,  blasphemy,  Sec.  arc 
in  themselves  more  heinous,  than  those  of  the  second 
table,  because  they  more  immediately  respect  God; 
and  therefore  it  is  the  voice  of  inspiration,  "  If  a  man 
sin  against  his  neighbour,  the  judge  shall  judge  him ; 
but  if  a  man  sin  against  God,  who  shall  intreat  for  him?" 
Impljdng  as  much  as  this,  that  some  sins  are  more 
aggravated  in  the  sight  of  God  than  others,  and  that 
those  which  most  directly  reflect  upon  him  are  the 
most  aggravated.  But  all  sin  is  great,  because  direct- 
ly, or  implicitly  against  God.  iVnd  I  would  remark, 
with  respect  to  the  text,  that  the  Spirit  of  inspiration 
is  not  here  comparing  sins  against  God  directly,  with 
those  more  directly  against  man ;  or  those  of  the  first, 
with  those  of  the  second  table,  and  representing  the  lat- 
ter as  the  greatest ;  but  is  representing  sins  against  our 
neighbour  as  very  hateful  in  the  sight  of  God ;  and 
enumerates  seven  particular  sins,  which  are  peculiarly 
so.  "  These  six  things  doth  the  Lord  hate  ;  yea,  seven 
are  an  abomination  to  him." 

In  treating  on  this  text,  I  shall  say  something  on 
each  of  the  sins  mentioned,  and  then  show  why  they 
are  an  abomination  to  the  Lord. 

1.  I  am  to  notice  each  of  the  sins  here  mentioned. 

The  first  abomination  is  a  proud  look,  which  is 
here  used  to  express  the  general  deportment,  and  ap- 
pearance of  a  man.  Pride  has  its  seat  in  the  heart,  as  have 
all  virtues  and  vices.  This  denominates  all  our  actions, 
which  are  of  a  moral  nature,  either  good  or  bad. 
The  look,  or  countenance  is  here  mentioned,  because 


198  Seven  Abominations.   * 

the  face  is  that  part  of  man,  which  especially  discovers 
the  temper,  and  inward  feelings  of  the  heart  to  others. 
Love,  hatred,  desire,  joy,  grief,  confidence,  despair, 
admiration,  contempt,  pride^  modesty,  cruelty,  com- 
passion, and  all  the  other  aifections  are  expressed  by 
the  countenance.  These  feelings  of  the  heart,  are 
often  strongly  expressed  in  the  countenance,  and  is  a 
kind  of  language  which  is  understood  even  by  children. 
A  proud  look  is  therefore  hateful,  as  it  is  the  index  of 
a  proud  heart,  and  the  natural  expression  of  its  feelings. 
This  is  the  reason  why  a  proud  look  is  hateful  to  God 
and  man  ;  it  shows  pride  at  heart.  A  proud,  haughty, 
disdainful  heart,  which  thinks,  feels  and  acts,  as  if  vile 
5*?^  were  better,  more  worthy  of  the  notice  of  God 
and  man,  than  others,  is  a  mest  base,  sinful  temper. 
Pride  is  a  spirit  of  self  exaltation,  by  which  a  person 
is  led  to  think  too  highly  of  himself  and  too  meanly  of 
others.  Hence  it  displays  itself  in  envying  superi- 
ors, and  in  treating  equals  and  inferiors  with  con- 
tempt. It  is  a  disposition  to  esteem  self,  though  ever 
so  little  and  vile,  better  and  more  deserving  than  any- 
other  being ;  hence  it  refuses  to  give  God  his  place, 
or  to  take  its  own.  But  how  despicable  and  vile 
must  that  worm  of  the  dust  appear  in  the  eyes  of  the 
infinite  Majesty  of  heaven  and  earth,  who  is  swollen 
with  pride  and  self  conceit  ?  "  God  hath  made  of  one 
blood"  all  men ;  and  it  is  a  selfish  partiality  in  any,  to 
esteem  himself  better  by  nature  than  others.  There 
are  those  among  mankind,  who  are  distinguished  by 
natural  endowments,  this  is  a  reason  why  they  should 
be  thankful ;  but  not  why  they  should  be  proud.  Such 


Seven  Ahominations.  199 

are  indebted  to  God  for  all  they  have.  And  for  a 
man  to  be  proud  of  any  thing  he  has  more  than  his 
neighbour,  is  overlooking  the  hand  from  whence  he 
received  it.  And  this  is  one  principal  reason  why 
pride  is  so  hateful  to  God,  because  it  is  a  spirit  of  in- 
dependence, and  involves  the  basest  ingratitude  ;  and 
is  of  all  things  the  most  unsuitable  temper  for  a  poor, 
dependent,  vile  creature,  whose  proper  place  is  the 
dust,  out  of  which  he  was  taken,  to  which  he  belongs 
and  is  rapidly  hastening.  As  well  might  one  worm 
swell  with  pride,  because  he  is  one  hair's  breadth  longer 
than  his  fellow  worm,  as  for  a  man  to  cherish  a  spirit 
of  pride,  because  he  knows  a  little  more,  or  has  a  little 
more  of  this  world's  goods  at  his  disposal,  than  another. 
The  second  abomination  mentioned  in  the  text,  is 
a  lying  tongue.  The  proper  notion  of  lying  is,  the 
using  fixed  signs  out  of  their  common  use,  with  an  in- 
intention  to  deceive.  Speech  is  an  excellent  gift  of  God, 
the  design  of  which  is  to  convey  to  others  the  ideas  of 
our  own  minds,  and  to  be  a  bond  of  union,  and  a  mutual 
comfort  and  advantage  to  mankind.  But  to  use  our 
tongues  to  deceive  and  impose  on  mankind,  and  lead 
them  into  errour  and  mistakes,  is  a  direct  perversion,  and 
vile  abuse  of  language,  and  directly  tends  to  destroy 
the  end  for  which  it  was  given.  Words  often  are  used 
aside  from  their  common  use,  or  to  convev  different 
ideas  from  those,  with  which  they  are  connected  b}" 
custom,  through  ignorance,  and  others  are  deceived 
by  them.  But  he  who  deceives  others  ignorantly  and 
undesigned)}^  is  rather  to  be  pitied,  than  blamed,  es- 


200  Seven  Abomi7iations. 

pecially,  if  he  has  not  had  advantages  to  know  the  use 
of  words.  But  no  excuse  can  be  made  for  him,  who 
uses  language  contrary  to  established  use,  with  an  in- 
tention to  deceive  his  neighbour.  This  is  lying  in  the 
strictest  sense,  and  cannot  be  done  without  a  wicked 
heart,  and  is  directly  contrary  to  the  command  of  God. 
"  Let  every  man  speak  truth  with  his  neighbour." 
Truth  is  likewise  a  part  of  natural  justice  which  we 
owe  to  one  another.  For  whenever  we  lie  to  our 
neighbour,  we  lead  him  into  vtrong  notions  of  persons 
and  things,  and  mistakes  in  either  may  prove  very  in- 
jurious to  him.  So  that  to  speak  truth  to  our  neigh- 
bour is  a  branch  of  that  justice  by  which  we  are  oblig- 
ed to  do  no  man  any  wrong.  Society  could  not  exist 
without  truth,  because  a  false  and  lying  tongue  de- 
stroys all  confidence,  and  tends  to  dissolve  every  bond 
of  union.  Such  a  tongue  is  vile,  because  it  proceeds 
from  a  false,  deceitful  heart.  It  is  from  within,  out  of 
the  heart,  that  this  evil  comes ;  and  a  deceitful,  false 
heart,  commonly  discovers  itself  in  a  lying  tongue. 
That  such  a  tongue,  and  such  a  heart  are  an  abomina- 
tion to  the  Lord,  is  sufficiently  evident  from  the  dread- 
ful doom  of  all  liars. 

The  third  abomination  mentioned  in  the  text  is 
hands  which  shed  innocent  blood.  The  sin  here  in- 
tended is  murder ;  which  consists  in  taking  away  the 
life  of  a  person  unjustly.  He  therefore,  who  takes  away 
the  life  of  an  innocent  person,  one  who  has  not  forfeit- 
ed his  life,  according  to  the  laws  of  God  and  his  coun- 
try, is  a  murderer.  And  he  who  takes  away  the  life 
of  one  who  deserves  to  die,  if,  at  the  same  time,  he  hv 


Seven  Abominations.  201 

not  convicted  by  proper  evidence,  and  condemned  by 
competent  authority,  and  is  not  himself  authorized  by 
a  proper  delegation,  comes  under  the  same  description. 
He  who  should,  in  a  private  capacity,  kill  a  murderer, 
unless  in  self-defence,  would  be  guilty  of  murder,  be- 
cause the  sword  of  justice  is  not  committed  to  him  ; 
and  by  the  laws  of  God,  all  private  revenge  is  strictly 
forbidden.  This  sin  is  so  universally  acknowledged 
great  and  heinous  in  the  sight  of  God,  being  a  direct 
violation  of  the  sixth  commandment,  and  the  idea  of 
which  is  so  generally  shocking  to  the  feelings  of  man- 
kind, that  little  need  be  said  to  expose  its  evil.  I 
would  only  remark  that  our  divine  Lord  hath  said, 
**  Whoso  hateth  his  brother  is  a  murderer,"  because  he 
indulges  that  temper  which  displays  itself  in  shedding 
innocent  blood.  And  this  consideration,  that  God 
considers  him  a  murderer,  who  hates  his  brother, 
should  have  a  restraining  influence  upon  us,  not  to  in- 
dulge a  spirit  of  hatred,  ill  will,  or  revenge  in  our 
bosom.  For  God  will  judge  the  secrets  of  men's 
hearts,  and  not  determine  their  character  merely  by  ex- 
ternal actions  ;  but  by  the  state  of  their  hearts.  He 
therefore  is  a  murderer  in  the  view  of  God,  who  is 
possessed  of  a  murderous  disposition,  which  he  only  can 
be  thus  denominated  in  human  judicatures,  who  actu- 
ally sheds  innocent  blood.  Guard  then  not  your 
hands  only,  but  your  hearts.  Let  not  a  spirit  of  mal- 
ice and  revenge  abide  in  your  bosom.  And  this 
should  be  the  more  c^efully  regarded,  because,. 
though  murder,  in  the  former  sense,  is  yet  rare  in  this 
land  ;  yet  in  the  latter  sense,  we  have  rei^son  to  fear 
27 


202  Seven  Abominations. 

it  is  frequent.     And  such  a  disposition  will  prove  as 
fatal  to  the  soul  as  the  act  itself. 

4.  The  next  abomination  specified  in  the  text  is  A 
heart  that  deviseth  wicked  imaginations.  "  The  imagi- 
nations of  the  heart,"  is  an  expression  used  in  scripture 
to  signify  the  first  ideas,  purposes,  and  motions  of  the 
soul.  Thus  it  is  used.  Gen.  6.  5,  "  And  God  saw  that 
the  wickedness  of  man  was  great  in  the  earth,  and  that 
every  imagination  of  the  thoughts  of  his  heart  was  only 
evil  continually."  And  the  word  device  as  used  in  scrip- 
ture denotes  a  stratagem,  a  plan,  an  evil  contrivance. 
The  heart  that  deviseth  wicked  imaginations,  is  a  heart 
whose  first  thoughts  and  meditations  are  upon  some 
contrivance  which  tends  to  mischief.  This  seems  de- 
signed to  point  out  those  persons,  who  take  pleasure, 
and  spend  their  time  in  contriving  mischief.  There 
are  some  persons,  who  take  particular  satisfaction  in 
wicked  devices,  and  seem  never  easy  unless  they  are 
engaged  in  something,  unlawful  and  injurious  to  oth- 
ers ;  in  whose  hands,  a  persons  character  and  interest 
are  never  safe.  This  description  includes  those,  who 
employ  their  time  in  laying  plans  to  over-reach  and 
take  advantage  of  others  in  their  dealings  with  them  ; 
and  who  support  themselves  in  idleness,  or  which  is 
worse,  in  stripping  others  of  their  earnings.  Some 
persons  make  this  a  calling.  Their  minds  are  as 
much  employed  in  contriving  means  to  live  in  this 
way,  as  honest  men  are  in  carrying  on  their  trades  with 
advantage  to  themselves,  without  injuring  others. 
Such  a  calling,  were  it  proper  so  to  denominate  it,  is 


i^even  Abominations.  203 

in  all  respects  unlawful.  The  practice  itself  is  but  a 
specious  kind  of  robbery  and  is  a  great  evil,  as  it  im- 
plies selfishness  and  deceit.  This  description  also  in- 
cludes those,  whose  minds  are  intent  on  contriving  and 
prosecuting  means  of  revenging  real,  or  supposed  in- 
juries. Wicked  men  often  spend  much  time  in  de- 
vising ways  and  seeking  opportunity  to  revenge  them- 
selves on  those  from  whom  they  have,  or  suppose  they 
have  received  injuries.  The  heart  which  deviseth 
such  things  is  a  wicked,  stubborn  heart.  It  acts  di- 
rectly contrar}'  to  the  commands  of  Christ ;  contrary 
to  his  example,  and  to  the  very  spirit  of  his  religion. 
Such  a  temper  is  even  condemned  by  the  sinner  him- 
self, when  he  sees  it  in  others.  These  things  are  all 
contrary  to  the  word  of  God,  and  to  that  love  and 
good  Tvill  we  owe  to  our  neighbour,  and  therefore  very 
hateful  to  God.  This  is  a  species  of  iniquity  prac- 
tised by  many  ;  and  commonly  with  biit  little  sense 
(rfits  evil,  and  yet  in  the  text  is  numbered  among  the 
most  heinous  crimes. 

5.  The  next  abomination  mentioned,  is  J^eet  that  be 
swift  in  running  to  mischief.  The  expression  denotes  a 
more  than  common  readiness  to  engage  in  any  thing 
that  is  sinful,  or  injurious  to  mankind.  For  even 
among  wicked  men,  there  is  this  distinction,  with  re- 
spect, to  this  outward  conduct,  some  are  good  members 
of  civil  society,  indulgent  parents,  and  masters,  obliging 
neighbours,  honest  dealers,  and  generous  to  the  poor. 
Such  members  of  the  civil  community  as  these,  may 
be  found  among  men,  who  have  no  regard  to  God,  or 
their  o\vn  souls.     For  morality  does  not  necessarily  in- 


204  Seven  Abominations. 

dude   true   religion.     On  the  other  hand,  some  men 
there  are  who  are  set  on  mischief.     They  are  pests 
in   civil   society,   and   are   either   committing   some 
crimes,    or   suffering    for  them    from   the   hand   of 
justice      Of  such  persons  it  may  be  literally  said, 
"  they  sleep   not  except  they   do  mischief."     Such 
persons    seem    to   take   a    malicious    satisfaction  in 
outrage  and  confusion,  and  delight  in  evil  for  evil's 
sake.     They  are  the  fools  spoken  of  by  the  wise  man, 
"  whose  sport  is  to  do  mischief.'*     Such  persons  will 
frequently    commit  injuries  on  others,    without   anjr 
prospect  of  private  advantage,  except  the  present  grat- 
ification of  a  wicked  heart.      This  is  true  of  some 
tliieves,   who  have  such  an  insatiable  propensity   to 
theft,  that  they  will  steal  whenever  opportunity  pre- 
sents, even  articles  which  can  be  of  no  use  to  them. 
So  it  is  with  persons  who  addict  themselves  to  lying, 
they  will  utter  and  propagate  falsehoods,  merely  to  in- 
jure others,  without  advantage  to  themselves.     How 
vile  is  such  a  heart,  which  can  break  the  laws  of  God, 
and  injure  others,  when  not  even  any  private  advantage 
can  be  proposed.     In  short  this  description  includes 
all  those,  who  readily  and  hastily  enter  upon  any  evil 
course,  and  pursue  it  without  consideration. 

6.  The  next  abomination  mentioned  in  the  text  is 
that  of  Bearing  false  witness.  ''^  A  false  xvitness  that 
speak eth''''  is  here  distinguished  from  a  lying  tongue, 
which  imports  lying  and  falsehood  in  general ;  but  by 
bearing  false  witness  we  are  to  understand  that  species  of 
falsehood  denominated j&«?r;z/ry.  When  a  person  gives 
testimony  in  a  case  contrary  to  his  own  light  and 


Seven  Abominaiions.  ^05 

knowledge,  after  he  has  taken  a  solemn  oath  to  speak 
the  truth,  and  nothing  but  the  truth,  he  bears  false 
witness  in  the  sense  of  the  text.  This  is  indeed  an 
aggravated  sin,  and  so  confessed  by  all  who  are  not 
atheists  ;  particularly  on  two  accounts. 

First,  because  an  oath  is  a  deliberate,  solemn  act, 
by  which  we  call  on  God  to  witness  the  truth  of  what 
we  affirm,  for  the  ending  of  strif^  and  controversy. 
This  is  a  religious  act,  and  should  be  regarded  as  the 
most  sacred  and  solemn  transaction  ;  and  hence  perju- 
ry is  the  more  vile  and  criminal,  as  it  is  an  appeal  to 
God  for  the  truth  of  what  the  false  swearer  knows  to 
be  false,  or  at  least  does  not  know  to  be  true.  This 
is  treating  the  great  and  dreadful  God,  as  profligate 
sinners  sometimes  do  their  companions,  who  will  ut- 
ter lies,  and  call  upon  them  to  witness  the  truth  of 
what  they  have  said.  It  implies  a  most  awful  con- 
tempt  of  the  divine  authority,  and  defiance  of  his 
wrath.  Hence  saith  God  by  his  prophet,  respecting 
this  class  of  sinners,  "  I  will  come  near  to  you  to  judg- 
ment, and  will  be  a  swift  witness  against  false  swearers." 
God  requires  tliat  oaths  should  be  taken,  when  the  im- 
portance of  the  matter  demands  thein,  with  suitable 
fear  of  his  majesty.  And  when  we  speak  or  act  under 
this  solemn  obligation,  we  should  do  it  with  peculiar 
caution.  Another  aggravation  of  this  sin,  is  that  it  af- 
fects the  interest,  and  reputation  of  others  more  tham 
common  falsehood.  Religious  oaths  should  not  be  tak- 
en except  upon  important  occasions,  and  therefore  the) 
cannot  be  falsified,  without  injuring  the  innocent,  or 
clearing  the  guilty.     Oaths  are  of  such  solemnity,  that 


206  Seven  Abominations. 

judges  in  human  courts  are  bound  to  act,  upon  what 
people  declare  upon  oath ;  and  this  institution  is  found- 
ed upon  the  principle,  that  all  persons  who  understand 
the  nature  of  an  oath,  must  be  lost  to  all  sense  of  duty 
to  God  and  fear  of  his  wrath,  who  will  dare  to  utter 
falsehood  under  such  a  solemn  obligation.  The  lives, 
fortunes  and  characters  of  men  depend  upon  the  fear 
and  observance  oLoaths.  Let  us  all  then  remember 
the  solemnity  of  a^ath  ;  and,  that  bearing  false  witness, 
is  a  crime  of  the  deepest  dye  in  the  sight  of  God. 

7.  The  last  character  in  this  black  catalogue  is, 
'•^  He  that  soweth  discord  among  brethren.''^  l^y  breth- 
'  ren,  here,  we  may  understand,  members  of  the  visible 
church,  or  brethren  by  birth,  and,  in  a  larger  sense, 
members  of  the  same  community.  The  term  is  often 
used  in  each  of  these  senses.  Discord  is  often  intro- 
duced into  churches,  families,  and  neighbourhoods  by 
false  and  groundless  suggestions,  propagated  by  idle, 
envious  persons,  properly  denominated  talebearers. 
The  private  interests,  the  public  opinions  of  men  fre- 
quently engender  strife  ;  but  in  the  greater  part  of  in- 
stances,  discord  and  animosity  are  excited  and  perpet- 
^uated  by  whisperers,  who  separate  between  chief 
friends.  Evil  minded  persons  have  many  ways  to 
raise  discord  among  brethren..  But  by  whatever  means 
a  person  creates  and  promotes  division,  discord  and 
contention  among  neighbours  ;  whether  it  be  by  mis- 
representing their  words  and  actions  respecting  one 
another  ;  or  inventing  falsehood  and  spreading  it,  as  the 
report  of  another  ;  or  credulously  receiving  and  propa- 
l^ating  slanderous  reports  ;  all  such  come  under  the  de- 


Seven  Abominations.  207 

nomination  of  sowers  of  discord.  And  little  indeed 
need  we  add  to  many  things  innocently  done,  and 
friendly  spoken  of  another,  to  give  it  a  very  different 
appearance,  either  as  to  matter  or  manner,  and  make 
it  appear  like  the  fruit  of  envy  or  malice.  Indeed,  how 
often  are  families  and  neighbourhoods  embroiled,  and 
their  peace  and  happiness  destroyed  in  this  way  ? 
Great  and  lasting  contentions  are  often  the  effect  of 
jealousies  excited  by  those,  who  have  delight  in  med- 
dling with  other  men's  matters  ;  and  they  who  are  the 
designing  cause  of  contention,  should  remember,  that, 
in  every  important  sense,  they  must  ans\ver  for  all  the 
evils  which  they  occasion.     Our 

II.  Head  was  to  show  why  these  practices  are  pe- 
culiarly hateful  and  provoking  to  God.  But  I  have  in 
a  great  measure  anticipated  this  proposition,  by  what  1 
have  said  under  each  particular.  But  in  general,  it 
may  be  observed,  that  we  ought  to  be  impressed 
with  this  evil,  because  it  is  declared  in  the  text,  that 
they  are  an  abomination  to  the  Lord.  When  God  de- 
clares in  his  word,  that  these  seven  things  are  an  abom- 
ination to  him,  we  are  not  to  suppose,  that  tiiese  are 
the  only  practices,  which  ai-e  hateful  to  him,  and  which 
he  will  punish  ;  but  the  meaning  is,  that  they  are  cry- 
ing sins,  which  deserve  and  will  receive  signal  ex- 
pressions of  his  displeasure.  These  sins  are  great, 
because  they  are  open  and  flagrant  violations  of  his 
great  law,  which  requires  us  to  love  our  neigh- 
bour as  ourselves.  Here  is  the  radical  defect.  All 
these  sins  may  be  traced  up  to  this  criminal,  this  in- 
excusable defect  in  the*  heart.     Such    an  heart  is  not 


208  Seven  Abominationsi    ' 

right  with  God — not  under  the  control  of  his  law — not 
actuated  by  love  to  others.  The  habitual  indulgence 
of  either  of  these  sins  is  wholly  inconsistent  with  the 
love  of  God,  and  of  man,  and  consequently  with  the 
christian  character.  Let  this  subject  then  be  address- 
ed to   each   individual  in   this   assembly,  by   way  of 

APPLICATION, 

Let  every  one  carefully  examine  himself  respecting 
each  particular  in  the  text,  and  determine  the  matter, 
if  not  determined,  whether  he  is  guilty  or  not.  Should 
you  findyourselfguilty,  consider  that  it  is  your  imme- 
diate and  indispensable  duty  to  forsake  these  sins.  "  Let 
the  wicked  forsake  his  way,  and  the  unrighteous 
man  his  thoughts,  and  turn  unto  the  Lord  who  will 
have  mercy  upon  him."  The  first  particular,  respect- 
ing which  we  should  examine  ourselves,  is  pride ;  a 
proud  look.  This  is  the  fruit  of  a  proud  heart,  and  is 
no  otherwise  sinful,  but  as  it  proceeds  from,  and  is 
the  natural  expression  of  a  self  exalting  spirit.  The 
only  way  to  determine,  whether  we  belong  to  this 
class  of  sinners,  is  to  attend  to  the  state  of  our  minds, 
and  the  temper  of  our  hearts.  Every  one  is  under  better 
advantages  to  determine  his  own  character,  than  any 
other  man  is  to  determine  it  for  him.  For  every  one 
knows  what  passes  within  him ;  what  his  feelings  are 
respecting  others ;  whether  he  is  actuated  by  a  proud, 
selfexalting  spirit.  The  apostle  defines  pride,  as  con- 
sisting in  "  a  man's  thinking  more  highly  of  himself 
than  he  ought."  And  this  a  person  may  do,  both  on 
account  of  supposed  religious  attainments  above  others, 
and  on  account  of  natural  and  acquired  abilities  ;    and 


Seven  Abominations.  209 

also  of  worldly  possessions.  The  first  of  them  is  called 
spiritual  pride,  and  is  indeed  the  worst  sort  of  pride. 
This  was  the  spirit  of  the  pharisees  in  the  time  of  our 
Saviour.  They  considered  themselves  as  righteous, 
"  and  despised  others."  And  their  language  is,  "  stand 
by  thyself  for  I  am  holier  than  thou."  We  may  see  how 
Christ  views  this  spirit,  by  the  heavy  woes  which  he 
denounced  against  persons  of  this  spirit.  It  is  worthy 
of  remark,  that  it  is  not  the  man  who  is  really  good, 
who  is  disposed  to  think  himself  better  than  others, 
but  it  is  the  empty,  boasting  pharisee.  Some  esteem 
themselves  better  than  others  on  account  of  their  nat» 
ural  talents,  or  acquired  abilities,  and  despise  others 
whom  they  consider  below  them  in  these  respects. 
Hence  proceeds  that  air  of  superiority  and  contem.pt, 
which  often  appears  in  the  intercourse  of  men  with 
each  other.  Others  value  themselves  upon  their  world- 
ly possessions  above  others,  and  despise  the  poor,  be- 
cause they  are  poor,  all  which  betray  a  proud  unhum- 
ble  heart.  Let  us  remember  that  "  God  resisteth  the 
proud,  but  giveth  grace  to  the  lowly."  j. 

In  the  second  place,  let  each  one  examine  himself, 
whether  he  uses  his  tongue  with  an  intent  to  deceive 
and  impose  on  his  fellow  creature;^ ;  and  whether  pri- 
vate advantage  is  a  sufficient  inducement  with  him  to 
disregard  the  truth.  Some  persons  will  not  scruple  to 
break  that  law  by  which  they  are  obliged  to  speak  the 
truth  to  their  neighbour,  provided  they  can  gain  any 
private  advantage  to  themselves,  or  avoid  an  incon- 
venience. Others  again  will  indulge  themselves  in 
this  sin,  from  a  spirit  of  envy  arid  revenge,  who  would 


210  Seven  Abominat'ioJis. 

not  on  other  occasions.  When  a  man  yields  to  any 
particular  temptation  of  whatever  kind,  he  is  in  the 
way  to  disregard  truth  on  all  occasions.  It  ought  also 
to  be  carefully  noted  that  God's  indignation  is  express- 
ed in  the  text  against  falsehood,  and  a  person  may  be 
guilty  of  this  without  using  his  tongue.  This  evil  he 
may  commit  by  the  cast  of  his  eye,  the  motion  of  his 
hcind  or  his  head,  by  significant  signs,  and  as  effectu- 
ally deceive,  as  if  he  had  used  his  tongue.  Such  a 
man  is  as  really  chargeable  with  deception  and  false- 
hood as  he  could  be  with  his  tongue.  To  this  way 
of  dealing  in  falsehood,  the  wise  man  refers  when  he 
says,  "  A  wicked  man  walketh  with  a  froward  heart, 
he  winketh  with  his  eyes,  he  speaketh  with  his  feet,  he 
teacheth  with  his  fingers  ;  frowardness  is  in  his  heart ; 
he  deviseth  mischief  continually ;  he  soweth  discord." 
This  is  often  the  most  injurious  kind  of  falsehood,  be- 
cause when  some  evil  thing  is  thus  hinted  of  a  person, 
accompanied  with  significant  gestures  and  looks,  peo- 
ple are  led  to  think  the  worst ;  as  it  gives  scope  to  the 
imagination  to  fi^ame  the  worst  ideas  of  the  person  hint- 
ed at.  This  should  be  carefully  examined  and  guaid- 
ed  against,  would  we  avoid  the  awful  doom  of  liars. 

The  next  thing  mentioned  in  the  text  is  "  Hands 
that  shed  innocent  blood.^''  But  with  regard  to  this 
there  is  probably  none  present  who  need  self  examina- 
tion, being  consciously  innocent.  Still  in  the  sense 
in  which  our  Saviour  uses  the  term,  murder,  there  is 
important  reasons  for  self  inquiry.  "  He  that  hateth 
his  brother  is  a  murderer."  That  is,  he  possesses  the 
temper  from  which  the  outward  act  of  murder  proceeds. 


Seven  Abominations.  2\.X 

Who  then  is  free  from  this  charge  ?  Do  any  of  }  ou 
indulge  a  spirit  of  ill  will  and  hatred  to  your  fellow 
.creatures  ?  What  leads  you  to  rejoice  in  their  misfor- 
tunes ;  to  grieve  in  their  prosperity  ?  What  disposes 
you  to  depreciate  their  good  qualities,  and  magnify 
their  imperfections  ?  What  disposes  you  more  readily 
to  circulate  evil  reports,  than  take  pleasure  in  the 
reputation  of  others  ?  Is  this  your  character  ?  You  are 
then  "  verily  guilty  concerning  your  brother,"  and 
may  certainly  conclude,  that  you  are  destitute  of  the 
favour  of  God,  and  a  tide  to  eternal  life,  being  desti- 
tute of  that  brotherly  love  and  chaiity,  which  constitute 
an  essential  part  of  the  christian  character.  The  apostle 
lays  it  down  as  an  undoubted  maxim,  that  he,  who  is 
the  enemy  of  man,  cannot  be  the  friend  of  God.  For 
love  to  God  is  the  first  commandment,  and  love  to 
man  the  second ;  and  he  vA\o  disregards  the  second, 
and  in  some  respects  the  lesser,  can  he'  be  supposed 
to  regai'd  the  first  and  the  greater ?  "He  who  loveth 
not  his  brother  whom  he  hath  seen,  how  can  he  love 
God  whom  he  hath  not  seen?"  And  whether  you  are 
in  fact  fi"iends  to  your  neighbours  is  best  determined 
by  your  practice.  Have  you  a  readiness  to  do  them 
good,  both  by  words  and  actions,  on  all  proper  occa- 
sions ?  Let  each  one  examine  himself,  on  this  ground. 
Remember,  that  the  determination  of  this  question  will 
go  far  towards  settling  the  next  inquiry  ;  whether  you 
have  a  heart  that  deviseth  wicked  imaginations. 
For  he  who  does  not  hate  his  brother,  will  not  imagine 
evil  against  him.  The  Apostle  tells  us  "  charity  think - 
eth  no  evil."     Persons  are  not  apt  to  put  the  worst 


212  Seven  Abominations. 

construction  upon  the  words  and  actions  of  those  they 
love,  much  less  are  they  disposed  to  devise  mischief 
against  them.  Evil  thoughts  and  devices  are  the  gen- 
uine fruit  of  an  evil  heart.  Another  method  by  which 
we  may  determine  whether  we  love  our  fellow  men  is 
by  inquiring,  whether  we  are  in  the  habit  of  saying  and 
doing  things  which  are  prejudicial  to  them,  without 
stopping  to  inquire,  or  consider  the  consequences  of 
speaking  and  acting.  Some  persons  are  of  so  viciated 
a  temper,  that  they  will  do  mischief  for  its  own  sake, 
and  without  thought  say  and  do  things  very  injurious 
to  the  reputation  and  interest  of  others.  When  per- 
sons become  habituated  to  any  course  of  conduct,  they 
do  and  saj-  things  without  any  set  purpose.  Thus 
the  common  swearer  often  takes  the  name  of  God  in 
vain,  without  thinking  what  he  is  doing.  This  is  an 
evidence  of  a  very  wicked  heart,  when  a  person  can 
employ  his  tongue  and  hand  in  that  which  is  sinful 
and  injurious  to  others  without  thought.  Such  have 
acquired  so  much  facility,  that  they  do  mischief  with- 
out even  the  labour  of  meditation.  Such  indeed  have 
"  feet  which  are  swift  in  running  to  mischief."  Are 
any  of  you  among  the  sixth  class  of  sinners  who  speak 
lies  ?  Have  you  solemnly  regai'ded  an  oath,  when  you 
have  been  called  to  speak  and  act  under  its  obligation  ? 
Have  you  been  careful  in  all  cases,  where  the  property 
and  reputation  of  others  might  be  affected  by  your 
words  and  actions  ?  Lastly,  inquire  particularly,  wheth- 
er sowing  discord  is  any  part  of  your  business.  This 
particular  calls  for  more  strict  inquiry,  because  the 
fact  may  not  be  so  evident  in  this  case,  as  in  some  oth- 


Seven  Abominations.  213 

ers.  In  general  I  would  remark  that  persons,  who 
are  often  meddling  in  matters  which  do  not  concern 
them,  frequently  occasion  discord  and  confusion  among 
neighbours.  Persons  who  neglect  their  own  business 
to  pry  into  that  of  others,  commonly  occasion  much 
discord  by  their  imprudent  interference.  It  was  an 
exhortation  worthy  of  the  Apostle,  that  we  should 
be  careful  not  to  "  Suffer  as  an  evil  doer,  or  a  busy 
body  in  other  men's  matters."  Let  all  then,  examine 
themselves  w  ith  respect  to  each  of  the  above  mention- 
ed sins,  remembering  that  the  habitual  indulged  prac- 
tice of  either  of  these  evils,  denominates  a  person  the 
enemy  of  God,  and  an  heir  of  his  wrath.  For  the  in- 
dulged practice  of  any  one  sin  is  inconsistent  with  the 
life  of  religion.  There  is  no  sin  so  small,  but  if  per- 
severed in,  will  destroy  the  soul.  And  the  reason  why 
any  kind  of  sin,  when  persisted  in,  will  destroy  the 
soul,  is  because  there  is  no  sin,  but  deserves  God's 
wrath  and  curse,  both  in  this  and  the  future  world ; 
and  further,  all  sin,  as  to  its  general  nature  and  direct 
tendency,  is  the  same.  Every  sin  is  a  violation  of  the 
law  of  God,  and  disqualifies  the  soul  for  his  service 
and  enjoyment.  And  the  indulgence  of  any  one  sin 
is  an  evidence,  that  no  sin  is  hated  because  it  is  sin, 
and  no  virtuous  practice  loved  and  pursued  because  it 
is  right  and  proper.  If,  upon  examination,  with  re- 
spect to  these  sins,  you  find  that  you  live  in  the  com- 
mission of  any  of  them,  your  situation  is  criminal  and 
dangerous.  Nothing  but  your  love  of  sin  hides  your 
danger  from  your  o\\  n  eyes.  Sin  is  so  common  a 
thing  in  this  world,  that  it  is  but  little  feared,  and  by 


214  Seven  Abominations. 

multitudes  wholly  overlooked.  God  who  made  the 
world,  and  constantly  upholds  it  by  his  power,  is,  as  it 
were,  banished  from  his  own  world  by  sin,  and  his 
law,  which  ought  in  reason  to  be  made  the  standard  of 
all  human  actions,  is  disregarded.  How  many,  under 
all  the  advantages  of  revelation,  may  be  found  of  whom 
it  may  be  said  "  God  i&  not  in  all  their  thoughts  ?" 
Some  of  their  sins  are  doubtless  common,  and  this 
makes  them  appear  small  to  the  sinner.  The  frequen- 
cy of  sin  has  a  gi-eat  tendency  to  blind  the  mind  against 
the  evil  and  destructive  tendency  of  it.  And  this 
greatly  increases  the  danger  of  continuing  in  sin  ;  for 
the  longer  sin  is  indulged,  the  more  likely  it  is  that 
the  sinner  will  persist  in  it  until  the  end  of  life.  Let 
every  person,  who  indulges  himself  in  any  evil  prac- 
tice, consider  the  tiiith  of  God's  word,  and  learn  to 
judge  of  the  nature  and  tendency  of  sin  by  that,  and 
not  by  the  uneasiness  which  sin  gives  him  at  present. 
It  is  common  for  sinners  to  judge  of  the  evil  of  sin  by 
the  latter,  and  those  practices  which  gives  them  little 
pain  in  reflection,  are  considered  by  them  as  indiffer- 
ent, or  at  most  as  venial.  But  this  is  a  very  danger- 
ous rule  by  which  to  judge  of  the  evil  of  sin,  or  of  our 
danger.  The  practice  of  sin,  as  observed,  tends  to 
stupify  the  conscience,  and  indeed  to  destroy  it.  All 
sin  will  end  in  sorrow,  either  in  the  sorrow  of  a  broken 
heart  in  this  world,  or  in  eternal  sorrow  in  the  com- 
ing one.  And  the  only  way  to  avoid  the  future  pun- 
ishment of  sin,  is  to  forsake  it  in  this  life  ;  and  this  is, 
in  effect,  and  the  only  important  business  in  this 
world  ;    especially   as  turning    from  sin,  implies    a 


Seven  Abominations.  2\S 

turning  to  God.  This,  my  brethren,  is  the  great  end  * 
of  life,  and  should  be  our  daily  concern.  Nothing 
short  of  this  will  give  you  any  hope,  when  you  look 
beyond  this  momentary  life.  It  is  indeed  the  one  thing 
needful,  without  which  you  are  miserable,  undone 
creatures  forever.  All  sin,  and  sinners  as  such,  are 
hateful  to  God.  Evil  cannot  dwell  with  him.  He 
has  opened  a  way,  in  his  infinite  mercy,  for  sinners  to 
be  washed  from  the  pollution  of  sin,  and  escape  its 
awful  punishment.  This  is  by  Christ.  And  now  he 
is  inviting,  entreating  and  warning  sinners  to  flee  from 
the  \\Tath  to  come.  He  is  saying  to  }^ou,  *'  behold 
now  is  an  accepted  time,  behold  now  is  a  day  of  sal- 
vation." The  time  is  fast  coming  when  you  and  I 
must  "  give  an  account  for  the  deeds  done  in  the 
body"  to  a  righteous  Judge,  who  will  render  to  every 
man  according  to  his  works."  *'  To  them  who  by  pa- 
tient continuance  in  well  doing,  seek  for  glory,  honour 
and  immortality,  eternal  life.  But  unto  them  who 
are  contentious  and  obey  not  the  truth,  but  obey  un- 
righteousness, indignation  and  wrath,  tribulation  and 
anguish  on  every  soul  of  man  that  doeth  eviL"  The 
sinner  must  change  his  course,  become  a  new  creature, 
or  he  is  ruined  forever.  Happy  is  that  ma)>,  and  he  is 
the  only  happy  man,  who  imitates  Christ  in  his  spirit 
and  practice. 


SERMON  X.IV. 


THE  DANGER  OF  THE  UNGODLY. 


PSALM,  Ixxiii.   18. 

Surely  thou  didst  set  them  hi  slippery  places. 

X  HIS  is  the  observation  of  David  on  the  situation  of 
the  ungodly.  In  the  preceding  part  of  this  psalm,  he 
describes  his  distress  of  mind  while  contemplating  the 
dispensations  of  providence,  toward  the  righteous  and 
wicked.  He  saw  the  wicked  in  the  height  of  prosper- 
ity, and  the  righteous  in  the  depth  of  adversity  ;  and 
how  to  reconcile  this  with  the  moral  rectitude  of  God, 
he  knew  not.  The  house  of  God  was  the  place,  and 
probably  his  word  the  means  of  removing  his  wrong 
apprehensions,  and  his  distress  of  mind.  "  When  I 
thought  to  know  this,  it  was  too  painful  for  me  ;  un- 
til I  went  into  the  sanctuary  of  God,  then  understood 
I  their  end.  Surely  thou  didst  set  them  in  slippery 
places."  Here  he  learnt,  from  the  word  of  God,  the 
end  of  the  wicked.  This  unfolded  all  the  mysteries  of 
God's  dispensations  toward  them  in  the  present  life. 
When  through  .the  medium  of  divine  revelation,  he 
come  to  sec,  and  understood  the  end  of  the  wicked,  hr 


The  Danger  of  the  Ungodly.  217 

made  this   solemn  reflection,  "  Surely  thou  didst  set 
them  in  slippery  places  ;  thou  castest  them  down  into 
destruction."     These  words  in  this  connexion  bring . 
up  to  our  view  this  solemn  truth  which  we  shall  illus- 
trate. 

That  the  situation  of  the  ungodly  is  an  exceedingly 
dangerous  situation,  notwithstanding  all  present  appear- 
ances to  the  contrary. 

It  is  a  certain  fact,  that  the  real  situation  of  mankind 
is  very  different,  even  in  this  world,  from  what  it  ap- 
pears to  be  on  a  partial  view.  Some  persons  ap- 
pear to  be  very  rich  ;  live  in  the  pomp  of  inde- 
pendent magnificence,  when  the  truth  is,  they  arc 
very  poor.  Some  men  appear  to  be  at  peace  in 
themselves,  and  to  enjoy  an  undisturbed  tranquillity 
of  mind,  while  their  bosoms  are  torn  with  corroding 
cares  and  vexing  disquietudes.  Our  views  of  men 
and  things  are  very  partial,  and  from  such  partial  views, 
we  are  exposed  to  draw  false  conclusions.  We  are 
apt  to  judge  both  of  men  and  things  according  to 
present  appearances.  Thus  we  are  apt  to  judge  of 
the  state  of  the  wicked,  according  to  their  present  ap- 
pearance. When  we  see  them  apparently  at  ease,  in 
possession  of  an  abundance  of  the  common  good 
things  of  providence,  we  are  ready  to  pronounce  them 
happy.  To  temporal  enjoyments  much  is  commonly- 
attached  ;  hence  the  rich,  the  honourable,  the  prosper- 
ous are  considered  the  only  happy  ;  when  perhaps  at 
the  same  time,  they  are  the  enemies  of  God,  and  have 
no  treasures,  but  of  a  worldly  nature  ;  no  pleasures,  but 
such  as  the  uncertain  and  unsatisiying  enjoyments  of 
29 


i>18  The  Danger  of  the  Ungodly. 

this  world  can  bestow,  which  at  best,  and  upon  full 
experience  have  been  found  to  be  vanity  and  vexation 
of  spirit.     Should  we  judge  of  the  religious  circum- 
stances of  mankind  by  their  present  appearance,  we 
shall  err  exceedingly  ;  nor  is  there  less  danger  of  mis- 
take, if  from  the  same  things  we  judge  of  our  own. 
It  is  not  from  present  circumstances,  but  from  the 
word  of  God,  that  we  are  to  learn  the  real  situation  of 
saints  and  sinners.     One  great  end  of  the  christian  rev- 
elation is  to  exhibit  the  character,  and  situation  of  both 
saints  and  sinners.     And  in  this  revelation,  the   char- 
acter and  danger  of  the  sinner  are  faithfully  described. 
This  is  one  argument  of  the  divinity  of  that  book,  we 
call  the  Bible  ;  there  is  nothing  in  it  that  is  calculated 
to  flatter  sinners,  or  to  conceal  from  them  their  guilt 
and  danger.     And  this  is,  at  the  same  time,  an  evi- 
dence of  the  goodness  and  benevolence  of  God  toward 
siimers.     For  certainly  it  is  an  evidence  of  friendship 
to  a  person  in  great  danger  to  inform  him  of  it ;  to 
show  him  what  it  is ;  how  great  it  is ;  from  whence  it 
arises,  and  to  point  out  the  means  of  avoiding  it,  if 
such  there  be.      Truth  is  precious,  and  sinners,  as 
well  as  saints  ought  to  be  willing  to  hear.  it.     They 
should  know  and  be  impressed   with   their  danger. 
This  is  important,  because  until  they  are  sensible  of 
their  danger,  they  never  can  see  their  need  of  a  Sa- 
viour.    Without  this  impression  of  danger,  they  can- 
not appreciate,  nor  embrace  the  means  of  deliverance. 
It  is  those  only  who  are  sensibly  exposed  to  evils  that 
seek  for  deliverance  from  them.     "  The   whole  have 
no   need  of  the   physician."      These  considerations 


.  The  Danger  of  the  Ungodly.  219 

show,  that  die  descriptions  of  the  sinner's  guilt  and 
danger,  found  in  the  book  of  God,  are  real  expressions 
of  divine  benevolence.  As  this  knowledge  of  danger 
is  necessary  to  excite  the  sinner  to  escape  from  it,  I 
shall  endeavour,  as  far  as  I  am  able,  to  describe  this 
danger  to  sinners. 

Indeed,  to  describe,  fully  the  danger  of  sinners  is 
beyond  the  power  of  language.  We  can  have  no  ad- 
equate conception  of  the  evil  of  sinning  against  an  in- 
finite God.  We  can,  at  most,  conceive  but  little  of 
the  evil  of  lying  forever  under  his  wrath  and  curse, 
and  therefore  can  have  but  a  very  partial  idea  of  their 
danger  who  are  constantly  exposed  to  this  evil.  Not- 
withstanding this,  we  can,  through  the  medium  of  di- 
vine revelation,  cleai-ly  see,  that  their  danger  is  \txy 
great.  We  can  see,  that  the  misery  to  \\hich  the  sin- 
ner is  exposed  is  very  great ;  and  also  that  his  danger 
of  actually  falling  into  this  misery  is  indeed  great. 

The  danger  of  the  sinner  will,  in  some  measure, 
appear  when  we  consider  his  obligations  and  character. 
The  sinner  is  made  capable  of  loving  and  serving  God. 
This  God  requires ;  because  he  is  infinitely  excellent. 
This  law  of  God  which  requires  perfect  love  is  broken 
by  every  sinner,  and  that  continually.  This  is  an  in- 
finite evil ;  for  the  evil  of  sin  is  in  proportion  to  the 
creature's  obligations  to  the  contrary.  The  sinner's 
obligations  to  love,  honour  and  obey  God  are  in  pro- 
portion to  the  divine  excellency  and  the  creature's  de- 
pendance  on  God.  These  are  unlimited  and  entire  ; 
and  therefore  to  withhold  his  love  from  God  renders 
the  sinner  infinitely  guilty.     The  law  of  God,  there- 


220  The  Danger  of  the  Ungodly. 

fore,  threatens  an  infinite,  or  endless  punishment  to 
sin,  as  its  proper  wages.  This  curse  hes  upon  every 
impenitent  sinner.  To  this  punishment  every  sinner 
is  justly  exposed  ;  and  to  this  punishment  every  one 
might  have  been  sent  without  a  reprieve.  But  God 
in  rich  mercy  saw  fit  to  provide  a  Saviour,  who  has 
made  an  atonement  of  such  a  nature,  that  he  could 
consistently  pardon  the  repenting  sinner,  who  accepts 
of  Christ  as  his  Saviour.  By  Christ,  every  difficulty 
on  the  pait  of  the  divine  government  is  removed  ;  so 
that  there  is  a  door  opened  for  the  sinner  to  come  to 
Christ  and  be  saved.  This  is  the  only  way  in  which 
sinners  ever  \\dll  be  saved.  The  atonement  of 
Christ  opens  a  way  for  the  sinner  to  escape  from 
deserved  punishment ;  but  does  not  remove  his  guilt 
in  the  smallest  degree.  Nor  does  this  door  of  mercy, 
this  way  of  salvation  in  the  least  remove  his  danger ; 
his  exposedness  to  punishment.  The  sinner's  exposed- 
ness  to  punishment  ceases  only  by  his  union  to  Christ 
by  faith.  The  gift  of  Christ,  and  the  work  of  redemption 
by  him,  afford  not  the  least  security,  or  protection  to 
the  impenitent,  unbelieving  sinner.  He  lies  as  nakedly 
exposed  to  the  penalty  of  the  law,  as  if  Christ  had 
not  died.  The  atonement  of  Christ  alters  the  ground 
of  the  sinner's  danger,  (if  I  may  so  express  it)  but  not 
the  danger  itself.  Antecedently  to  the  consideration 
of  redemption,  the  case  of  the  sinner  was  hopeless,  be- 
cause there  was  no  way  to  save  him  honourably  from 
the  curse  of  the  la^v  ;  but  now  his  danger  arises  fi'om 
his  rejecting  the  only  remedy.  Sinners  are  prisoners 
of  hope ;  condemned,  but  for  a  time  reprieved.     A 


The  Danger  of  the  Ungodly.  221 

strong  hold  is  provided,  to  which  they  may  fly  and  be 
safe.  But  this  does  not  take  away  the  guilt,  nor 
abate  the  danger  of  those  who  refuse  to  repair  to  it 
for  protection.  Though  there  be  balm  in  Gilead,  and 
a  Physician  there  ;  yet  the  sinner's  disease  and  danger 
are  not  removed  without  a  personal  application.  These 
general  remai"ks  w'lW  lead  me  to  state  the  foilo\\'ing 
particulars. 

1.  The  sinner  deserves  eternal  destruction  from  the 
presence  of  the  Lord.  This  is  the  proper  wages  of  sin. 
Every  moral  agent  is  bound  to  love  God  supremely, 
and  continually  ;  and  when  he  withholds  this  love  and 
obedience,  he  becomes  infinitely  guilty  before  God. 

2.  Such  a  punishment  is  actually  threatened  in  the 
law  of  God  against  every  transgressor.  "  The  soul 
that  sinneth  shall  die."  What  is  meant  by  tlie  death 
of  the  soul  ? — Not  its  extinction,  but  its  separation  from 
God,  whose  favour  is  life,  whose  loving  kindness  is 
better  than  life.  The  law  pronounces  a  curse  on  eve- 
ry one  "  who  continueth  not  in  all  things  written  in 
tlie  book  of  the  law  to  do  them."  The  impenitent 
sinner  has  no  interest  in  Christ ;  he  is  therefore  under 
the  law,  a  perfectly  holy  law,  which  he  has  broken  ev- 
ery hour  of  his  life.  "  For  as  many  as  are  of  the 
works  of  the  law  are  under  its  curse." 

3.  There  is  nothing  in  the  nature  of  Christ's  re- 
demption, or  in  the  constitution  of  the  covenant  of  grace. 
which  takes  away  the  sinner's  criminality,  or  secures 
him  from  the  punishment  threatened  against  sin.  This 
clearly  appears  from  this  consideration,  that  the  sinner, 
notwithstanding  the  atonement  of  Christ,  actually   re- 


222  The  Danger  of  the  Ungodly. 

mains  under  the  curse  of  the  law,  until  he  believes  in 
Christ.  '*  He  that  believeth  not  on  the  Son,  shall  not 
see  life,  but  the  wrath  of  God  abideth  on  him."  And  if 
the  wrath  of  God  abideth  on  such  as  believe  not,  and 
if  such  aie  actually  in  a  state  of  condemnation,  then  it 
is  plain,  this  guilt  is  not  taken  away  by  the  atonement 
of  Christ.  ' '  Christ  is  not  the  minister  of  sin. ' '  There 
is  nothing  more  repugnant  to  the  whole  tenor  of  the 
gospel,  than  the  idea,  that  the  work  of  redemption  by 
Chiist  affords  any  protection  to  the  impenitent  sinner ; 
any  otherwise  than  as  God,  out  of  respect  to  this,  grants 
the  sinner  a  reprieve,  and  makes  him  the  offer  of  par- 
don upon  his  repentance.  The  design  of  Christ  in  re- 
demption was  not  to  take  away  the  ill  desert  of  the  sin- 
ner, nor  to  abrogate  the  law  by  which  he  stands  con- 
demned, nor  was  it  to  afford  him  encouragement  and 
protection  in  sin  ;  but  to  open  a  door  for  the  free  par- 
'  don  of  the  penitent ;  to  save  from  sin,  and  in  this  way 
only  from  its  punishment.  The  sinner  therefore,  while 
without  faith — without  repentance  is  as  truly  without 
hope  from  Christ,  and  under  the  curse  of  the  law,  as 
really,  as  if  Christ  had  not  come  into  the  world.  Thus 
the  sinner,  notwithstanding  the  way  of  salvation  by 
Clirist,  stands  on  slippery  places ;  for  he  is  "  an  alien 
from  the  commonwealth  of  Israel ;  a  stranger  to  the 
covenant  of  promise,  without  God  and  without  hope  in 
the  world."  And  his  danger  will  further  appear  when 
we  consider 

4.  That  he  is  naturally  opposed  to  the  method  of 
salvation  by  Christ.      The  almost  universal  neglect 


The  Danger  of  the  Ungodly.  223 

which  the  gospel  has  met  with  in  every  age,  can  be 
accounted  for  upon  no  other  principle.  A  way  of  sal- 
vation is  opened,  and  this  salvation  freely  offered 
"  without  money  and  without  price  ;"  all  things  are 
ready,  and  nothing  is  wanted  but  the  sinner's  consent. 
This  being  true,  were  the  sinner  willing  to  be  saved 
in  the  way  which  the  gospel  prescribes,  there  would 
be  no  rejecters  of  Christ  found  among  men.  They 
do  not  need  arguments  to  pursuade  them  to  accept  of 
those  things  which  they  love,  when  freely  offered  to 
them.  But  the  universal  rejection  of  salvation,  when 
offered  in  the  gospel  by  the  impenitent,  shows  that 
their  hearts  are  opposed  to  it.  So  our  Saviour  repre- 
sents this  matter ;  "  they  all  with  one  consent  began  to 
make  excuse."  A  salvation  from  sin,  is  unpleasant, 
it  has  no  charms  to  a  sinful  heart.  The  humble,  holy, 
self  denying  path  of  the  righteous  is  of  all  things  the 
most  disagreeable  to  sinners.  They  therefore  decline 
walking  in  this  way.  They  are  in  heart  opposed  to 
the  humbling  doctrines  of  the  gospel,  and  that  way  of 
salvation  which  requires  them  to  deny  themselves,  and 
take  up  their  daily  cross  and  follow  Christ.  If  this  be 
not  true,  how  can  the  sinner's  present  neglect  of  the 
gospel  be  accounted  for  ?  There  can  be  no  other  ac- 
count given.  Accordingly  the  scriptures  account  for 
their  disregard  of  Christ  on  this  principle.  They  as- 
scribe  it  to  disaffection  of  heart  to  God,  and  the  way 
of  holiness.  "  The  carnal  mind  is  enmity  against 
God."  "  Ye  will  not  come  to  me,"  said  Christ,  "  that 
ye  might  have  life."  When  therefore  the  gospel  is 
preached,  and  they  are  invited  to  come  to  the  gospel 


224  The  Danger  of  the  Ungodly. 

feast,  "  they  begin  to  make  excuse."  They  are  unwill- 
ing to  attend  to  calls  of  this  nature.  Sinners  are  then  ev- 
idently in  great  danger  from  their  opposition  to  the 
way  of  salvation.  "  Go  thy  way  for  this  time"  is  the 
language  of  all  sinners  to  the  messengers  of  Christ. 
This  danger  will  still  appear,  when  we  consider 

5.  That  sinners  have  no  assurance  of  life  un- 
der these  offers  of  grace.  This  all  men  know. 
They  who  die  rejecting  Christ  sink  immediately  into 
hell,  where  there  is  "no  more  sacrifice  for  sin,  but  a 
certain  fearful  looking  for  of  judgment  and  fiery  in- 
dignation." The  sinner  is  therefore  in  as  immediate 
and  great  danger  of  falling  iinto  hell,  as  he  is  of  dying. 
The  uncertainty  of  life  increases  his  danger,  because 
the  present  time  is  the  only  accepted  time,  and  day  of 
salvation.  Their  is  nothing  between  the  sinner  and 
the  burning  pit,  but  the  brittle  thread  of  life  ;  when  ^ 
this  is  separated,  he  sinks  in  a  moment ;  and  this  is 
supported  by  the  abused  mercy  of  God  alone. 

6.  Another  consideration,  which  shows  the  great 
danger  of  the  sinner,  is,  that  God  is  not  under  the  least 
obligation  to  bring  him  to  a  compliance  with  his  calls. 
God  has  already  done  infinitely  more  for  him  than  he 
deserves,  in  providing  a  Saviour,  and  opening  a  way 
for  his  return  to  God,  and  in  making  him  the  offer  of 
salvation,  and  calling  upon  him  time  after  time  to  ac- 
cept it.  To  all  which  the  sinner  has  no  claim.  And  God 
hath  laid  himself  under  no  obligations  to  the  sinner  by 
promise  or  in  any  other  way.  There  is  not  in  all  the 
Bible  any  promise  of  God  to  the  sinner  who  rejects 
Christ,  that  he  will  spare  his  life  another  day — grant 


The  Danger  of  the  Ungodly.  225 

him  another  offer,  much  less  that  he  will  make  him  an 
heir  of  eternal  life,  and  bestow  upon  him  the  joys  of 
the  heavenly  state.     The  bible  contains  many  great 
and  precious  promises,  but  they  are  all  out  of  the  reach 
of  the  impenitent  sinner.     These  promises  belong  to 
Clirist  and  his  followers.     The  ungodly  have  no  por- 
tion in  them.     The  tlii'eatenings  are  theirs  ;  but  God's 
covenant  mercy  is  the  portion  of  the  righteous.     This 
must  be  the  case ;    for  to  suppose  that  the  sinner  is 
entitled  to  the  promises  of  God,  would  be  to  suppose,' 
either  that  he  is  a  saint,  or  that  he  is  the  subject  both 
of  the  curses  and  blessings  of  God's  word,  which 
would  be  absurd.      Now  since  the  sinner  deserves 
God's  wrath  and  curse,  and  they  now  lie  upon  him ; 
and  since  it  is  also  true,  that  he  is  opposed  to  the  sal- 
vation which  is  provided  and  offered  to  him,  and  is 
voluntarily  walking  in  the  way  which  leads  down  di- 
rectly  to  ruin,  in  opposition  to  all  the  friendly  admo- 
nitions of  God  ;  and  as  it  is  also  true,  that  God  is  under 
no  obligation  to  stop  him  in  his  way — to  continue  his 
life,  and  use  means  with  him — nor  given  him  any 
promise  that  he  will — ^and  since  the  sinner  by  refusing 
the  calls  of  God,  to  repentance,  and  by  rejecting  Christ 
as  a  Saviour,  is  daily  increasing  in  guilt — Since  all  this 
is  true,  let  any  person  judge — judge  yourself,  O  sinner, 
whether   your  state  is  not  dangerous  and  dreadful ! 
These  arc  solemn,  and  ought  to  be  awakening  consid- 
erations to  all  impenitent  sinners  ;  for  you  have  nothing 
to  rest  upon  in  your  present  situation.     The  long  abu- 
sed and  uncovenanted  mercy  of  God,  which  you  have 
all    your    days   trampled  upon,  alone  supports  you. 

30 


226  The  Danger  of  the  Ungodly. 

Should  that  withdraw,  you  are  irrecoverably  lost ;  and 
how  long  this  may  be  extended  to  you  is  the  most 
uncertain. 

But  there  are  other  things  beside  those  which  have 
been  stated,  which  render  the  situation  of  the  sinner 
\'ery  dangerous.     For 

7.  Beside  being  in  this  ruined  state ;  condemn- 
ed and  liastening  to  destruction,  he  is  very  insen- 
sible of  his  danger.  The  sinner  is  naturally  blind 
♦o  his  ill  desert,  and  tonsequently  inattentive  to 
llie  evils  which  threaten  him.  Danger  is  greatly  in- 
creased, when  not  apprehended  nor  feared.  That  the 
impenitent  are  very  blind  to  their  danger,  appears  from 
the  general  security  which  prevails  among  them.  It  is 
no  uncommon  thing  to  see  persons,  who  in  their  own 
view  are  destitute  of  tiaie  religion,  quiet  and  uncon- 
cerned. Careless,  secure  sinners  may  be  found  in 
every  place,  professing  themselves  accountable,  and 
designed  for  immortality,  who  live  in  the  known 
and  open  contempt  of  the  laws  of  God,  and  yet 
think  but  little  about  their  present  state,  and  scarce- 
ly bestow  one  serious  thought  upon  the  conse- 
quences of  living  without  God,  and  without  hope. 
Such  instances  are  to  be  found  among  the  aged,  who 
are  tottering  over  the  pit.  And  such  instances  are 
common  among  the  middle  aged  and  the  young.  A 
very  great  part  of  mankind,  even  of  those  who  live 
under  the  light  of  the  gospel,  are  evidently  pursuing 
^vorldly  enjoyments  and  possessions,  as  their  chief 
good,  and  do  not  even  profess  any  concern  for  the  in- 
terest of  their  own  souls  ;  but  li^  e  as  if  all  would  be 


The  Danger  of  the  Ungodly.  22 


^jLJ.1 


well  with  them,  and  they  had  nothing  to  fear  from  the 
nature  and  tendency  of  sin.  Such  persons  are  in  im- 
minent danger  of  falUng  into  hell.  Their  danger  is 
greatly  increased  by  their  security,  iuid  they  discover 
too,  evident  marks  of  a  reprobate  mind  and  scared 
conscience,  which  nothing  will  a^vaken'  but  the  light 
of  eternity.  The  peculiar  danger  of  such  persons  ari- 
ses from  their  security  under  the  means  of  grace.  The 
sinner  must  be  convicted  of  his  sin  and  danger,  or  he 
can  never  be  recovered.  Convictions  are  necessary 
CA'cn  to  show  the  sinner  the  need  of  a  new  heiirt,  and 
of  a  Saviour  from  wrath.  It  is  not  the  manner  of  God 
to  convert  the  sinner  before  he  shows  him,  in  an  im- 
pressive manner,  his  guilt  and  danger.  The  truths  of 
the  gospel  must  be  attended  to,  and  in  some  measure 
nnderstood,  before  the  sinner  can  have  correct  views 
of  himself  and  of  a  Saviour. — They  therefore  who  dis- 
regard the  gospel,  are  in  no  way  to  become  the  sub- 
jects of  right  afiections,  which  are  founded  upon  cor- 
rect apprehensions  of  truth.  The  secure,  careless 
sinner  is  opposed  to  such  convictions,  and  willingly 
avoids  the  means  of  such  impressions  ;  and  that  com- 
pany, and  those  places  where  he  is  likely  to  meet  tlic 
just  reproof  of  his  sins,  are  unpleasant  to  him.  And 
if  at  any  time,  he  is  in  some  measure  impressed,  he 
will  try  various  methods  to  silence  the  accusations 
of  his  conscience, .  and  hush  all  his  fears  to  sleep. 
Now  this  is  an  awful,  though  common  case.  The 
sinner,  who  is  careless  and  secure,  who  avoids  the 
means  of  conviction,  is  not  likely  to  discover  his  gujlt 
and  danger,  and  consequently  Avill  not  escape  to  the 


228  The  Danger  of  the  Ungodly, 

strong  hold.  So  that  if  men  are  not  first  convinced 
of  sin,  and  truly  awakened  to  a  sense  of  their  cnmin- 
ality  and  danger,  we  are  not  to  expect,  they  will  ever 
be  converted  to  God.  From  all  which  it  appears 
that  sinners  are  in  imminent  danger  ;  that  they  stand 
on  slippery  places,  and  the  time  is  fast  hastening 
when  tlieir  feet  shall  slide.  This  soon  will  be  their 
dreadful  state, ^unless  they  are  awakened,  converted 
and  turned  to  God  by  repentance  ;  and  the  probability 
of  this  is  diminishing  every  day.  The  longer  they 
live  in  sin,  the  more  insensible  they  become  to  their 
guilt  and  danger,  and  the  less  hope  there  is  that  the 
means,  under  which  they  have  long  lived  securely, 
will  ever  profit  them.  How  affecting  is  the  situation 
of  sinners !  danger  seems  to  suiTound  them  on  every 
side.  How  evident  is  it,  "  that  there  is  no  peace  to 
the  wicked."  Standing  on  slippery  places,  they  are 
in  danger  every  day,  of  falling  into  hell.  This  is  the 
state  of  every  sinner  in  this  assembly.  "  O  awake 
thou  that  sleepest,  and  arise  from  the  dead  and  Christ 
shall  give  thee  life." 

IMPROVEMENT, 

1.  If  the  situation  of  sinners  be  thus  dangerous,  we 
can  see  the  folly  of  indulging  an  envious  spirit  towards 
them,  even  in  their  highest  state  of  worldly  prosperity. 
David  was  guilty  of  this  folly,  and  wickedness.  "  For 
I  was  envious  at  the  foolish,  when  I  saw  the  prosperi- 
ty of  the  wicked."  This  he  confessed  with  shame  and 
humiliation  before  God.  "  So  foolish  v/as  I,  and  igno- 
rant, I  was  as  a  beast  before  thee."     There  is  nothing 


The  Danger  of  the  Ungodly.  229 

in  the  situation  of  sinners  to  excite  envy,  but  every 
thing  to  call  forth  the  compassion  of  every  child  of 
God.  Look  at  the  situation  of  the  most  prosperous 
sinner  through  the  glass  of  revelation  ;  view  attentive- 
ly the  situation  of  the  rich  man  in  the  gospel,  drawn 
by  our  Saviour  ;  see  his  wealth  flowing  in  on  every 
side — not  even  room  to  bestow  his  goods.  See  Laz- 
arus lying  at  his  gate,  poor,  friendless,  sick  and  dying  : 
"  The  rich  man  clothed  in  purple  and  fine  linen,  and 
faring  sumptuously  every  day."  Look  attentively  at 
these  two  men.  What  do  you  see  ?  Much,  you  say, 
in  the  state  of  the  rich  man  to  be  desired ;  much  to  be 
deprecated  in  the  state  of  Lazarus.  Look  again,  exam- 
ine the  picture  which  Christ  has  drawn  of  these  tw» 
men.  You  see  one  setting  down  amidst  his  abun- 
dance, and  saying  to  himself,  "  soul  thou  hast  much 
goods  laid  up  for  many  years  ;  eat,  drink  and  be  mer- 
ry." You  see  death  lie  concealed  from  his  view,  like 
the  serpent  under  the  flowers  of  the  garden.  You  see 
death  in  some  unexpected  moment  strike  the  fatal 
blow  ;  the  curtain  drops,  eternity  opens,  and  you  see 
this  rich  man  fall  from  his  aflluence,  his  security,  his 
elevation  into  hell.  In  the  same  picture,  you  see  Laz- 
arus, poor,  but  satisfied  with  his  lot ;  sick,  but  patient ; 
waiting  "  all  the  days  of  his  appointed  time  till  his 
change  come."  "  After  having  suffered  according  to 
the  will  of  God"  he  falls  asleep,  and  is  caiTied  by  an- 
gels into  Abraham's  bosom.  You  are  ready  to  ex- 
claim, "  O  let  me  die  the  death  of  the  righteous  ;  let 
my  last  end  be  like  his."     Christian,  never  envy  the 


230  The  Danger  of  the  Ungodly, 

sinner,  should  you  see  him    "  clothed  in  puiple  and 
fine  linen,  faring  sumptuously  everyday." 

2.  If  the  situation  of  sinners  is  so  dangerous,  how 
reasonable  is  concern  for  the  soul.  Concern  for  an  ob- 
ject implies  danger.  If  a  man  ever  acts  reasonably, 
it  is  when  anxious  that  his  soul  be  not  lost.  The  man 
who  can  think  that  such  anxiety  is  unreasonable,  gives 
the  greatest  proof  of  his  own  stupidity.  The  world 
would  not  think  a  man  unreasonable  ^vho  had  a  large 
estate  in  danger,  if  he  were  anxious  to  secure  it.  The 
A^-orld  would  not  think  the  merchant  unreasonable,  who 
had  a  large  property  on  the  seas,  were  he  anxious. 
The  world  would  not  think  a  sick  man  unreasonable, 
who  should  send  for  a  physician,  and  anxiously  in- 
quire, what  he  should  do  ;  No  man's  conscience,  how- 
ever stupid  he  lives,  will  allow  him  to  say,  that  the 
world  is  of  more  value  than  the  soul.  If  it  be  rea- 
sonable for  a  man  to  inquire,  v/hat  he  shall  eat,  what  he 
shall  drink,  how  he  shall  live  a  few  years  in  this  world, 
how  much  more,  that  he  should  be  anxious,  how  and 
where  he  shall  live  through  an  eternity.  The  ques- 
tion, which  the  poor  distressed  jailor  proposed  to  the- 
Apostles,  is  the  most  reasonable,  that  a  man  can  ask, 
"  Sirs,  What  shall  I  do  to  be  saved  ?"  And  should 
the  most  careless  sinner  in  this  assembly,  for  a  single 
moment,  see  the  worth  of  his  soul,  and  its  danger,  hie 
would  instantly  join  with  the  anxious  jailor  in  his  rea- 
sonable question. 

How  can  you  excuse  your  neglect  of  your  souls  ? 
You  are  concerned  for  your  bodies,  how  you  shall  feed 


The  Danger  of  the  Ungodly.  231 

them,  how  you  shall  clothe  them  ;  when  sick,  how 
you  shall  heal  them,  and  yet  have  no  concern  for  your 
immortal  soul.  This  was  the  case  with  the  rich  man 
in  the  gospel,  he  was  anxious,  but  it  was  for  the 
world.  Perish  not  like  him.  Your  soul  is  in  danger, 
and  will  perish,  unless  you  attend  to  its  everlasting 
concerns.  While  it  is  called  to  day,  hear  his  voice, 
that  your  soul  may  live. 


HP' 


SERMON  XV. 


A  FAMINE  OF  THE  WORD. 


AMOS,  viii.   11.    V 

Behold  the  days  come,  saith  the  Lord  God,  that  I 
-will  send  a  famine  in  the  land,  not  a  famine  of  bread, 
nor  a  thirst  for  water,  but  of  hearing   the  words  of 
the  Lord. 

X  H  E  prophet  Amos  lived  in  a  time,  when  the  king- 
doms of  Israel  and  Judah  enjoyed  great  religious  priv- 
ileges, and  when  they  were  exceedingly  undervalued 
and  abused.  The  prophet  Isaiah  lived  about  the  same 
time ;  a  man  whose  mind  was  more  enlightened  in 
the  things  of  Christ's  kingdom  than  any  other  prophet. 
How  plainly  does  he  speak  concerning  the  birth,  the 
life  and  sufferings  of  Christ  ?  The  ministry  of  such 
men  was  a  peculiar  privilege,  which  should  have  ex- 
cited the  gratitude  of  a  whole  people ;  because  they 
were  placed  under  advantages  of  becoming  a  wise  and 
happy  people.  The  people  of  Israel  were  distinguish- 
ed above  every  other  nation,  in  having  committed  to 
them  the  oracles  of  God,  and  by  the  mission  of  the 


A  Famine  of  the  Word,  233 

prophets,  who  spake  to  them  in  the  name  of  the  Lord. 
Spiritual  barrenness  in  them  was  a  sin  attended  with 
pecuUar  aggravations.  It  is  one  of  the  most  reasonable 
things,  *'  that  where  much  is  given,  much  should  be 
required."  And  it  is  reasonable  and  proper,  *'  tliat 
the  kingdom  of  God  should  be  taken  from  a  people, 
who  undervalue  and  abuse  it,  and  given  to  a  people 
who  will  bring  forth  its  fruit." 

How  plain  is  it,  that,  in  the  divine   estimation,  the 
word  of  God,  the  ministry  of  reconciliation  is  a  pecu- 
liar favour,  and  that  the  abuse  of  it  is  a  sin,  which 
God  will  not  long  tolerate  ?    When  the   Sabbaths  of 
God   become   a   weariness,  and  his    ordinances   are 
neglected  and  despised  ;  when  his  prophets,  and  mes- 
sengers are  persecuted  and  rejected,  as  they  were  in 
the  days  of  Amos,  we  may  be  sure,  such  a  people 
will  not  long  be  indulged  with  their  spiritual  privileges. 
A  famine  of  the  word  is  threatened  in  the   text,  as 
being  not  only  of  the  nature  of  a  judgment,  but  the 
greatest  of  a  temporal  nature,  which  could  be  inflicted 
on  a  people.     There  cannot  be  a  greater  evil  inflicted 
on  a  rebellious  child,  than  to  leave  him  to  himself, 
to   gi'atify   him  in  his  unreasonable  desires,   and  to 
deprive  him  of  the  advantages  which  he  has  abused. 
So   in  the  text,  God  threatens  to  punish  the  neglect 
and  abuse  of  his  word,  by    taking  it  away.     It  had 
l:)een  given  as  one  of  the  greatest  privileges,  and  there- 
fore God  considers  the  deprivation  of  it,  as  the  great- 
est judgment.     Our  text  therefore  implies 

I.  That   God   considers   the   ministration  of  his 
word  the  greatest  privilege  to  a  people. 

31 


234  A  Famine  of  the  IFord. 

II.  That  he  therefore  considers  the  removal  of 
gospel  privileges  from  a  people  as  the  heaviest  judg- 
ment. 

III.  That  the  neglect  and  misimprovement  of  the 
word  and  ordinances  of  God  ^vill  be  attended  \\'\i\\ 
their  removal. 

I.  God  considers  the  ministration  of  his  word,  the 
greatest  privilege  to  a  people.  There  are  perhaps  but 
few  who  have  any  considerable  acquaintance  with  the 
scriptures,  and  who  give  their  assent  to  their  divine 
authority,  who  will  deny  them  to  be  a  privilege. 
God  always  taught  the  people  of  Israel  to  con- 
sider themselves  distinguished  from  all  other  na- 
tions, by  having  his  word  and  ordinances  among 
them.  And  it  is  evident  that  pious  men  among  them 
did  consider  their  nation  greatly  distinguished  by  their 
peculiar  privileges.  But  the  things,  they  were  taught 
to  consider  as  privileges,  and  which  pious  men  did  so 
consider,  resulted  to  them  from  divine  revelation. 
Their  advantages  above  the  heathen  about  them,  con- 
sisted in  the  institutions,  both  moral  and  ceremonial, 
which  they  received  from  God.  The  single  institu- 
tion of  the  Sabbat'h  was  to  that  people  a  privilege  of 
inestimable  worth;  as  it  gave  all  classes  an  oppor- 
tunity of  hearing  the  law  of  God  read  and  incul- 
cated upon  them.  In  this  connexion,  hear  the 
words  of  Moses  to  this  nation.  "Did  ever  people 
hear  the  voice  of  God  speaking  out  of  the  midst  of 
the  fire,  as  thou  hast  heard  and  live ;  or  hath  God 
assayed  to  go  and  take  him  a  nation  from  the  midst  of 
another  nation,  by  temptations,  by  signs  and  by  won- 


A  Famine  of  the  Word.  235 

ders,  according  to  all  that  the  Lord  thy  God  did  for 
you  in  Egypt  before  thine  eyes  ?  Unto  thee  it  was 
showed,  that  thou  mightest  know  that  the  Lord,  he  is 
God.  Out  of  heaven  he  made  thee  to  hear  his  voice 
that  he  might  instruct  thee."  That  people  were  dis- 
tinguished from  others  by  divine  institutions  only. 
Unto  them  "  pertained  the  adoption,  the  giving  of  the 
law  and  the  promises,  the  glory  and  the  covenants." 
The  Apostle,  in  answer  to  this  inquiry,  "  What  ad- 
vantage then  hath  the  Jew,"  above  other  nations? 
answers,  "  Much  eveiy  way,  chiefly  because  unto 
them  were  committed  the  oracles  of  God.  From 
these  and  other  passages,  it  appears,  that  God  consid- 
ers his  word  not  merely  as  a  privilege,  but  the  greatest, 
a  people  can  enjoy.  It  "v^ms  on  this  account,  that 
Christ  represents  "  Capernaum,  Chorazin  and  Beth- 
saida  as  exalted  unto  heaven."  And  why  God  taught 
Israel  to  consider  his  w^ord,  as  a  peculiar  privilege, 
and  why  we  are  bound  to  treat  it  as  such,  will  appear 
from  tlie  following  remai'ks, 

1.  In  the  divine  word  Ave  have  the  character  of 
God  revealed  to  us.  Need  I  say,  how  much  con- 
cerned men  are  to  know  the  character  and  designs  of 
him,  on  w-hom  they  now  depend,  and  from  whom, 
they  are  to  receive  their  final  sentence  of  retribution. 
Has  the  character,  I  might  say,  even  the  being  of 
God  been  known,  without  divine  revelation  ?  Let  the 
condition  of  the  heathen  world  in  all  ages  be  receiAcd 
as  an  answer  to  this  inquiry.  Creation  is  a  display  of 
God ;  but  how  little  knowledge  have  mankind  derived 
from  this  display  ?  Such  is  the  natural  blindness  of  the 


236  A  Famine  of  the  Word. 

human  heart  in  consequence  of  the  apostacy,  that  they 
need  a  clearer  discovery  of  God  ;  a  brighter  medium 
in  which  they  may  see  God.  This  is  evident  to  a  de- 
monstration from  the  universal  gross  ignorance  of  God, 
which  always  has  prevailed  among  those  nations,  whose 
reason  has  not  been  assisted  by  a  particular  divine 
revelation.  Though  they  have  always  had  the  book 
of  nature  open  before  their  eyes,  yet  they  have  always 
been  Idolatres ;  and  not  one  nation  is  to  be  found  upon 
the  earth,  which  has  preserved  any  tolerably  just  ideas 
of  God,  without  divine  revelation.  They  have  not 
even  preserved  the  unity  of  God,  but  have  multiplied 
almost  beyond  calculation  the  objects  of  their  worship. 
And  this  has  always  been  the  case  in  those  lands  and 
among  those  nations,  which  once  enjoyed  the  advant- 
ages of  revelation,  but  have  been  for  their  abuse,  de- 
prived of  them.  This  was  the  case  with  the  descend- 
ants of  Adam,  of  Noah,  of  Lot,  of  Abraham  and  others. 
This  is  the  situation  at  present  of  most  of  those  places, 
where  the  Apostles  travelled  and  planted  christian 
churches.  And  this  would  no  doubt  soon  be  the  sit- 
uation of  this  land,  should  it  be  deprived  of  gospel 
ordinances.  As  it  is  a  fact,  that  gross  idolatry  has 
reigned  in  all  places,  where  the  advantages  of  divine 
revelation  have  not  been  enjoyed;  so  wherever  the 
gospel  has  been  received,  it  has  destroyed  idolatry  ; 
this  must  be  ascribed  to  the  superior  light,  which  the 
gospel  affords,  above  the  light  of  nature,  to  discover 
the  character  of  God,  and  the  nature  of  true  religion. 
For  this  reason  the  gospel  ought  to  be  considered,  the 
imost  important  pri\  ilege.     Reason  teaches  us,  that  the 


A  Famine  of  the  IFord.  237 

knowledge  of  God's  character  is  necessary,  in  order  to 
the  knowledge  of  his  will,  and  the  way  to  please  hrni ; 
and  that  the  happiness  of  a  creature  absolutely  depends 
on  his  obeying  and  pleasing  his  Creator. 

2.  The  word  of  God  is  an  important  privilege,  be- 
cause it  discovers  the  character  of  man.  Next  to  the 
knowledge  of  God,  in  importance,  is  the  knowledge 
of  ourselves.  A  true  knowledge  of  God  acquired  by 
his  word,  is  essential  to  our  obtaining  just  views  of 
our  own  characters.  This  is  evident  because  whenev- 
er people  have  been  destitute  of  the  assistance  of  reve- 
lation, and  so  ignorant  of  the  character  of  God,  they 
appear  in  fact  ignorant  of  themselves.  Some  among 
the  heathen  philosophers  taught,  that  man  perished 
like  the  beast ;  others  that  man  w^as  superior  in  many 
respects  to  the  immortal  gods.  But  in  the  A\ord  of 
God,  the  character  of  man  is  most  clearly  pointed  out ; 
so  that  with  regard  to  this  important  kind  of  knowledge, 
we  have  greatly  the  advantage  of  the  heathen.  In  the 
word  of  God,  man  appears  a  reasonable,  accountable, 
guilty  and  endangered  creature.  The  consciences  of 
mankind  have  indeed,  in  all  ages  suggested  to  them 
that  they  were  guilty  creatures,  and  that  God  was  an- 
gry with  them  for  sin  ;  and  this  impression  has  put 
them  upon  oft'ering  sacrifices  to  appease  their  gods  and 
atone  for  their  sins.  But  notwithstanding  this  general 
notion  of  guilt,  yet  the  heathen  have  always  l^een  ver}' 
ignorant  of  the  nature  of  sin,  and  their  exposednesson 
its  account.  But  in  the  w^ord  of  God,  \ie  learn  the 
apostacy  of  man,  a  truth  they  could  not  know  without 
it.     Man  here  appears  an  undone,  lost  creature.     The 


238  .i  Fainine  of  the  Word. 

law  of  God  by  unfolding  duty,  has  unfolded  the  nature 
and  evil  of  sin.  This  law  plainly  teaches  us,  that  duty 
essentially  consists  in  loving  God,  with  such  an  affec- 
tion, as  sets  him  above  all  other  beings,  and  in  exer- 
cising  a  kind,  friendly  affection  to  all  mankind  ;  an 
affection  which  implies  benevolence  even  to  enemies, 
and  forbids  envy,  hatred  and  every  other  sinful  passion. 
And  no  where  is  there  to  be  found,  such  a  clear  rev- 
elation of  God's  wrath  against  the  sinner,  as  we  find 
in  the  sacred  oracles.  Here  the  wrath  of  God  is  re- 
vealed from  heaven  against  all  unrighteousness  of  men. 
To  become  acquainted  with  our  sin  and  danger  is  of 
the  highest  im.portance,  provided,  there  is  any  way  of 
deliverance.     This  will  lead  me 

4.  To  sa\^,  tliat  the  word  of  God  is  the  most  import- 
kit  privilege,  because  it  discovers  a  remedy  for  the 
sin  and  misery  of  this  guilty  world.  For  all  the 
knowledge  we  have  of  a  way  of  escape  from  divine 
wrath,  due  to  us  for  sin  ;  and  of  coming  to  the  enjov- 
ment  of  God,  we  are  wholly  indebted  to  divine  revela- 
tion. Man  by  reason  and  experience  may  discover, 
diat  he  is  a  sinner  and  exposed  on  its  account,  but  his 
reason  never  could  discover  a  sufficient  remedy.  It  is 
the  glory  of  the  gospel  to  unfold  a  consistent  way  of  di- 
vine communication  between  God  and  sinners  ;  that 
alone  can  teach,  how  God  can  be  merciful  and  yet  just. 
It  seems  a  dictate  of  nature,  that  some  atonement  is  nec- 
essar}' ;  "  that  without  shedding  of  blood  there  is  no  re- 
mission of  sin."  Without  the  word  of  God,  who 
can  answer  this  important  question,  "  Wherewith  shall 


A  Fafiiine  of  the  Word.  239 

I  come  before  the  Lord,  and  bow  myself  before  the 
high  God?"  "  He  hath  shown  thee,  O  man,   in  his 
word,  what  is  good."     Is  it  not  then  evident,  that  the 
woi:<;i  of  God  is  a  precious  privilege  ;  the  greatest  which 
God  can  bestow  on  a  people  ?  If  this  be  a  truth,   then 
,  [  II.  The  removal  of  gospel  instructioit,  and  gospel 
ordinances  is  a  heavy  calamity,  a  dreadful  judgment 
on  a  people.     The  loss  of  any  privilege  is  a  calamity. 
And  if  it  be  taken  from  us,  because  we  have  misim- 
proved  it,  is  it  not  a  judgment,  and  a  manifest  token 
9f  divine  anger  ?    The  greater  any  privilege  is  which 
we  have  enjoyed,  the  greater  is  the  calamity   in  being 
deprived  of  it.     It  hath  been  shown,  that  God  consid- 
ers his  word,  including  gospel  ordinances,  a  great  priv- 
ilege.    It  is  placed  first  in  the  catalogue   of  external 
advantages.     In  this  way,   God  reveals  more  of  his 
character  than  in  any  other.     Here  we  may  see  more 
of  his  wisdom,  goodness  and  grace  than  in  ail  his  oth- 
er works.      Here  it  is  that  we  learn  his  gi'acious  de- 
signs towards  sinners.      It  is  kindly  designed  to  help 
our  ignorance  and  discover  to  us,  our  sinfulness  and 
danger,  and  the  way  in  which  we  may  escape  deserved 
ruin,  and  obtain  that  everlasting  life,  which  is  brought 
to  light  in  the  gospel.     Now  it  is  very  manifest,  that 
to  be  deprived  of  such  a  privilege  is  the  greatest  tem- 
poral calamity  which  can  befal  a  person  or  a  people. 
It  is  more  calamitous,  than  a  natural  famine.     For  the 
body  to  be  in  want  of  proper  food  and  nourishment  is 
a  small  evil,  compared  to  the  condition  of  a  soul  starv- 
ing for  want  of  instruction.     Of  such  infinite  import- 
ance is  the  happiness  of  the  soul,  compared  ^\'ith  that 


240  .4  Famine  of  the  fFord. 

of  the  body,  that  it  is  of  little  comparative  consequence, 
what  state  the  body  is  in,  whether  full  or  hungry,  if 
the  soul  be  in  health  and  prosper.  If  this  has  suitable 
nourishment,  and  a  relish  for  its  proper  food,  the  man 
has  a  most  desirable  portion,  e\en  if  his  body  be  in 
pain  and  want.  To  live  in  poverty,  destitute  of  the 
comforts,  and  necessaries  of  life,  is  a  great  calamity ; 
but  to  be  in  ignorance  of  God,  and  of  the  -vvay  of  sal'- 
vation  by  Christ  is  an  unspeakably  greater  calamity  ; 
in  the  same  proportion  is  it  greater  as  the  interest,  the 
everlasting  happiness  of  the  soul  is  more  important 
than  the  temporal  ease  and  comfort  of  the  body. 

And  it  may  further  be  obser\Td,  that  a  famine  of 
the  word  is  not  only  always  a  calamity,  but  is  often  a 
judgment,  and  a  direct  proof  of  God's  anger  against 
those  who  have  enjoyed  those  privileges,  and  abused 
them.  They  who  are  once  favoured  with  these  ad- 
vantages never  loose  them,  but  in  consequence  of  their 
misimprovement,  and  abuse  of  them.  There  are 
many  nations,  who,  in  ages  past,  have  been  indulged 
with  gospel  privileges,  who  at  this  day  are  destitute  of 
the  knowledge  of  the  true  God,  and  the  way  of  salva- 
tion by  Jesus  Christ.  And  where  is  the  nation  or  peo- 
ple, who  have  enjoyed  these  privileges  and  are  noAr 
without  them,  but  have  lost  them  through  their  own 
fault  ?  Such  an  instance  is  not  to  be  found.  Many 
have  been  the  attempts  of  heathen  princes  to  destro)- 
these  privileges  from  among  conquered  nations,  but  the\ 
never  could  do  it  without  their  consent.  These  priv 
ileges  were  enjoyed  by  the  ancient  Jews,  and  while 
they  prized  them,  they  retained  them,  and  by  despis- 


A  Famine  of  the  IFord.  241 

ing  lost  them.  So  it  was  with  the  churches  in  Asia 
planted  by  St.  Paul,  they  gradually  lost  the  knowledge 
of  Christ,  by  neglecting  and  abusing  the  privileges  of 
the  gospel.  So  it  has  ever  been  ;  and  God  will  con- 
tinue to  punish  a  wicked,  unthankful  people  in  a  way 
suited  to  the  nature  of  their  crime.  The  loss  of  these 
privileges  is  a  terrible  judgment,  as  it  is  an  evidence 
of  the  wickedness  of  a  people,  and  of  God's  righteous 
indignation  against  them.  When  a  people  do  not 
like  to  retain  God  in  their  knowledge,  he  gives  them 
up  to  delusions,  to  believe  a  lie  ; — A  fearful  prelude  of 
approaching  destruction. 

III.  We  come  to  show,  that  the  misimprovement 
and  neglect  of  the  word  and  ordinimces  of  God,  will  be 
followed  with  their  removal. 

This  is  the  punishment  threatened  in  the  text. 
And  it  is  threatened  as  the  heaviest  judgment,  God 
has  in  store  for  a  people  who  have  enjoyed,  but  abused 
his  word  and  ordinances.  God  had  often  brought  on 
the  Jews  the  sword  and  the  pestilence  as  punishments 
for  their  sins  ;  but  when  they  would  not  be  reclaimed 
by  common  judgments,  he  threatens  them  with  a  fam- 
ine of  the  word ;  he  would  leave  them  to  that  state  of 
ignorance  which  they  chose.  He  would  leave  them  to 
perish  for  lack  of  vision.  The  evils  of  this  state  have, 
in  some  degree,  been  described ;  but  on  this  part  of  the 
subject,  we  shall  be  more  particular.  Need  I  stay  to 
prove  that  the  removal  of  privileges  will  be  the  conse- 
quence of  abusing  them  ?  Has  not  this  threatening  been 
I  carried  into  effect  against  Israel  ?  Let  me  refer  you  to  a 
passage  in  Isaiah,  from  which  you  will  learn  ^vhat  is  im- 


•242  A  Famine  of  the  Word. 

plied  in  this  threatening.  "  Arid  now  goto,  I  will  teli 
you  what  I  will  do  to  my  vineyard,  I  will  take  away 
the  hedge  thereof  and  it  shall  be  eaten  up,  and  break 
down  the  wall  thereof,  and  it  shall  be  trodden  down, 
and  I  will  lay  it  waste.  It  shall  not  be  pruned  nor 
digged ;  but  there  shall  come  up  briars  and  thorns ; 
I  will  also  command  the  clouds,  that  they  rain  no 
rain  upon  it."  And  the  prophet  Jeremiah,  describing 
the  miseries  of  Judah  and  Jerusalem,  which  were  a 
fulfilment  of  the  prediction  and  threatening  in  our  text, 
says,  "  the  punishment  of  the  iniquity  of  my  people  is 
greater  than  the  punishment  of  the  sin  of  Sodom,  which 
was  overthrown  as  in  a  moment.  And  did  not  our 
Saviour,  by  cursing  the  barren  fig  tree,  design  to  hold 
up  a  solemn  lesson  to  mankind  ?  Do  not  Imagine  that 
these  passages  are  applicable  to  the  Jews  only.  Does 
not  the  Apostle  plainly  teach  us,  that  they  apply  to 
the  Gentiles  as  well  as  Jews  ?  Hear  his  memorable 
words — "  If  God  spared  not  the  natural  branches,'* 
when  unfruitful,  "  take  heed  lest  he  spare  not  thee." 
"  Because  of  unbelief  they  were  broken  oft',  and  thou 
standest  by  faith.  Be  not  high  minded  but  fear."  I 
now  return,  and  say,  that  the  judgment  threatened  in 
the  text  is  the  natural  and  necessary  consequence  of 
neglecting  and  abusing  the  gospel.  Knowledge  of  the 
christian  system,  as  well  as  of  other  useful  subjects,  is 
acquired  and  preserved  by  attention  to  the  proper 
means.  Is  there  any  subject  in  which  people  will  be 
informed  and  correct,  without  attention  ?  And  are  not 
persons  found  ignorant  in  the  things  of  God  in  propor- 
tion to  their  inattention  ?  And  when  it  becomes  a  mat- 


.i  Famine  oj' the   Wurd.  243 

ter  of  indifference  with  a  people  whether  they  have  the 
word  and  ordinances  of  God  among  them,  or  whether 
they  attend  upon  them,  that  people  are  fast  preparing 
for  their  removal.  Is  there  a  single  privilege,  civil 
or  religious,  which  will  long  remain  with  a  people 
when  perverted  and  abused  ?  Hence  as  a  people  be- 
come ignorant  of  the  gospel,  they  fall  into  errours  and 
delusions  of  almost  every  kind,  both  in  principle  and 
practice.  It  is  an  observation  of  Christ,  that  he  that 
walketh  in  dcurkness,  knoweth  not  whither  he  goeth. 
Ke  is  exposed  to  stumble  at  every  obstacle  in  his  way, 
and  to  mistake  his  path  at  every  step.  Are  not  these 
remarks  supported  by  facts  ?  The  removal  of  the  gos- 
pel from  a  people  is  the  natural  consequence,  under 
the  divine  government,  of  abusing  it.  And  God  has 
in  fact,  executed  these  threatenings  upon  e\  ery  people, 
who  have  greatly  undervalued  and  neglected  the  gos- 
pel of  his  grace.  How  impressively  has  this  threaten- 
ing been  executed  on  the  Jewish  nation,  to  whom  God 
sent  his  word  by  the  prophets,  and  his  gospel  by  Christ 
and  his  apostles,  "  rising  early  and  sending  them  ?" 
And  likewise  against  all  those  Gentile  nations  in  Asia, 
who  were  once  favoured  with  the  gospel,  and  despised 
Ttit.f".'Is  it  not  plain  that  they  who  treat  the  word  of  God, 
his  day  and  ordinances,  as  those  nations  did,  really  ex- 
pose themselves  tc  the  same  judgments  which  have 
come  on  them?  thcv  are  at  this  dav,  standing:  m-onu- 
ments  of  God's  indiirnation  aQ-ainst  the  abusers  of 
his  gospel.  In  this  respect  there  has  been  a  visible- 
uniformity  in  the  divine  conduct  toward  those  \\'\\o 
are  favoured   with  his  word.     And  it  has  fared  wiih 


244  A  Famine  of  the  Word. 

them,  as  they  have  treated  their  privileges.  Among 
such  nations,  none  have  abused  greater  privileges, 
than  the  nation  of  Israel ;  and  the  curse  of  God 
has  fallen  on  them  in  the  heaviest  degree.  And  other 
nations,  to  whom  the  gospel  has  been  sent,  and  yet 
have  not  liked  to  "  retain  God  in  their  knowledge,'* 
"  he  has  given  up  to  strong  delusions  to  believe 
and  worship  gods  which  their  hands  have  made." 
God  began  to  publish  his  word  to  the  eastern  world, 
and  the  gospel  has  been  now  travelling  westward  for 
ages ;  and  every  nation  where  the  gospel  has  come 
has  been  deprived  of  this  inestimable  privilege,  left  in 
ignorance,  and  gi\en  up  to  all  the  judgments  naturally 
involved  in  such  a  state,  in  consequence  of  gi'catly 
abusing  the  word  of  life.  From  all  which,  we  come  to 
this  natural  conclusion,  that  when  a  people  neglect  and 
greatly  undervalue  gospel  privileges,  they  expose  them- 
selves to  the  awful  calamity  and  judgment  of  losing 
them.  This  is  the  sinful  and  dangerous  situation  of 
a  people  among  whom  degeneracy  and  a  careless  inat- 
tention prevail  under  the  means  of  gospel  instruction. 
The  guilt  of  such  is  great ;  for  they  abuse  the  won- 
derful mercy  of  God  in  finniishing  them  with  the  means 
of  knowing  their  duty,  and  the  way  of  salvation  by  a 
crucified  Saviour.  Such  a  people  are  in  a  more  dan- 
gerous condition,  than  the  inhabitants  of  those  places 
where  the  gospel  has  never  come.  It  is  God's  usual 
method,  when  he  sends  his  word  to  a  people,  to  furnish 
all  proper  means,  and  make  a  full  trial  of  privileges  Mith 
them ;  and  if  they  finally  abuse  them,  he  leaves  them,  and 
will  visit  them  no  more  w\\h  such  advantaares.     Where 

o 


A  Famine  of  the  fVord.  245 

is  the  nation  which  once  were  reclaimed  from  idolatry, 
and  brought  to  embrace  the  gospel,  and  have  greatly 
abused  and  finally  lost  their  spiritual  advantages,  who 
have  a  second  time  been  favoured  with  them  in  any 
considerable  degree  ?  we  find  that  God  has  passed  by 
such  communities,  who  have  sinned  away  their  privi- 
leges, and  left  them  under  mahometan  delusion,  or  in 
absolute  heathenism.  It  is  with  societies  and  na- 
tions as  with  individuals,  who  having  stifled  and  sin- 
ned away  the  strivings  of  God's  Spirit ;  such  are  far 
less  likely  afterward  to  be  the  subjects  of  such  influ- 
ence, than  those  who  have  not  been  thus  favoured. 
How  impressive  are  the  words  of  our  Saviour,  applied 
either  to  an  individual,  or  nation  ? — "  When  the  un- 
clean spirit  is  gone  out  of  a  man,  he  walketh  through 
dry  places,  seeking  rest  ;  and  finding  none,  he  saith, 
I  will  return  unto  my  house  whence  I  came  out. 
And  when  he  cometh,  he  findeth  it  swept,  and  gar- 
nished. Then  goeth  he,  and  taketh  to  him  seven 
other  spirits  more  wicked  than  himself,  and  they 
enter  in  and  dwell  there,  and  the  last  state  of  that 
man,  is  worse  than  the  first.  So  shall  it  be  with  this 
generation."  What  is  the  plain  import  of  this  pas- 
sage ?  Is  it  not,  that  a  people  who  are  in  some  degree 
reformed,  but  afterward  relapse  into  sin  and  stupidity, 
are  indeed  in  a  more  hopeless  situation  than  before  ? — 
From  the  course  of  providence,  this  appears  the  fa^l 
with  publick  bodies.  Of  such  God  says  in  his  provi- 
dence, as  he  said  of  Ephraim  in  his  word,  "  let  him 
alone."  And  what  the  apostle  s^ys  of  apostatizing 
christians   may  justly  be  aflftrmed  of  all  such,  even 


246  A  Famine  of  the  fFord. 

that  they  had  "  better  not  have  known  the  way  of  right- 
eousness, than  after  they  have  known  it,  to  turn  from 
the  holy  commandment  deUvered  unto  them. "  It  may 
be  further  observed  under  this  head,  that  if  it  be  a 
general  truth,  that  those  who  despise  gospel  privileges, 
are  exposed  to  the  judgment  threatened  in  the  text, 
then  it  follows  that  a  people  who  come  within  this  de- 
scription, are  thus  exposed  to  this  great  judgment.  In 
whatever  age,  or  country  they  may  live — whether  in  the 
days  of  Amos,  Paul,  or  in  the  present  period — whether 
they  inhabit  Asia,  Europe,  or  America  ;  all  impenitent 
sinners  under  the  gospel,  are  exposed  to  have  the 
"  kingdom  of  God  taken  from  them,  and  given  unto 
others."  Should  it  be  granted,  that  our  text  had  a 
primary  reference  to  the  Jewish  nation,  and  pointed 
out  the  evils  coming  upon  that  people  for  their  abuse 
of  God's  word  and  ordinances ;  yet  it  is  not  to  be  un- 
derstood as  confined  to  them  ;  but  equally  implicates 
other  nations  and  societies,  who  enjoy  these  privileges, 
and  conduct  as  they  did:  They  were  broken  oft  from 
their  olive  tree,  through  unbelief  ;  and  thou,  standest 
by  faith;    "  Be  not   then   high   minded,    but   fear." 

Is   not   this   reasoning    forcible  ? May    not   then 

the  text  be  considered  as  an  admonition  and  warn- 
ing to  all  future  generations,  who  enjoy  their  privi- 
leges, to  avoid  their  sins  and  plagues  ?  Those  di- 
vine threatenings,  which  point  out  the  sin  and  danger 
of  any  one  individual  or  society,  equally  point  out  the 
sin  and  danger,  of  any  other  individual  or  society,  which 
tomes  within  the  like  description.      These  remarks 


A  Famine  of  the  Word.  247 

may  be  sufficient  to  show,  that  tljis  ^.prophecy  and 
threatening  may  be  as  applicable  to  other  communi- 
ties, as  to  ancient  Israel ;  and  therefore  is  a  subject  in 
which  you,  as  a  people,  are  as  deeply  interested  as  they 
were.  Hence  a  diligent  and  faithful  improvement  of 
your  privileges,  is  the  only  ground  on  which  you  can 
expect  long  to  enjoy  them.  "  For  if  God  spai'ed  not 
the  natural  branches,  take  heed  lest  he  spare  not 
thee." 


SERMON  XVL 

A  FAMINE  OF  THE  WORD. 

THE  SUBJECT  CONTINUED. 


AMOS,  viii.  11. 

Behold,  the  days  come,  saith  the  Lord  God,  that  I 
will  send  a  famine  in  the  land,  not  a  famine  of  bread, 
nor  a  thirst  for  water,  but  of  hearing  the  words  of 
the  Lord. 

JL  H  E  improvement  of  this  important  subject  is  now 
before  us. 

1.  Are  the  word  and  ordinances  of  the  gospel  great 
privileges  to  a  people  ?  Then  may  we  learn  the  dis- 
tinguished advantages  of  this  land.  No  people  ever 
enjoyed  the  word  of  God,  and  its  attendant  privileges 
in  an  higher  degree,  than  they  have  been  enjoyed  in 
this  land,  particularly  in  New  England.  Here  we  have 
had,  not  only  the  writings  of  Moses  and  those  of  the 
prophets,  but  of  Christ  and  his  Apostles,  even  the 
canon  of  scripture  complete,  to  direct  us  in  the  way  of 
duty  and  salvation.  And  not  only  the  bible,  but  a 
multitude  of  other  books  which  are  of  great  use  in  un- 


A  Famine  of  the  IVord.  249 

derstanding  the  scriptures.  And  here  we  have  enjoy- 
ed the  great  advantages  of  Sabbatli  and  sanctuary  op- 
portunities, and  schools  and  seminaries  of  learning, 
designed,  in  a  particular  manner,  to  diffuse  divine 
knowledge  among  the  people.  All  these  have  been 
enjoyed  under  the  most  favourable  circumstances. 
We  have  for  the  most  part  enjo)  ed  them  in  peace,  and 
under  the  auspices  of  civil  power.  Our  constitution  of 
government  has  not  only  protected  us  in  the  enjoyment 
of  religious  privileges,  but  extended  its  patronage  to 
the  virtuous  and  inquisitive,  in  every  department  of 
science.  It  has  often  been  the  case  among  other  na- 
tions, that  the  civil  powers,  instead  of  protecting  have 
deprived  people  of  them,  and  done  all  they  could  to 
extirpate  them  from  the  land.  So  that  those,  who 
make  the  word  of  God  the  rule  of  their  faith  and  prac- 
tice, must  do  it  at  the  peril  of  their  lives.  Many 
christian  nations  have  not  been  permitted  to  have  the 
bible  in  their  own  language,  which  is  in  effect  to  be 
deprived  of  it. 

We,  at  this  day,  have  all  those  external  advantages, 
which  arise  from  a  full  and  clear  revelation  of  the  divine 
character,  and  of  our  own,  of  our  duty,  sin  and  danger, 
and  of  the  method  of  divine  grace  in  our  recoveiy  ;  so 
that  of  all  people  we  have  the  least  ground  to  attempt  ta 
excuse  sin  by  the  plea  of  ignorance.  Such  are  the  means 
of  knowledge  in  this  land,  that  no  one  is  under  the 
necessity  of  being,  or  remaining  ignorant  of  those  things 
which  "  pertain  to  life  and  godliness."  If  any  there- 
fore be  found  ignorant  in  this  land,  it  must  be  owing 
to  criminal  inattention  to  the  means  of  knowledge,  and 


250  A  Famine  of  the  TFord. 

consequently  such  ignorance  is  wholly  inexcusable.. 
That  any  should  be  found,  in  such  a  land  of  light  as 
this,  ignorant  of  God,  of  the  character,  offices  and  de- 
sign of  the  Mediator,  and  indeed,  I  may  add,  ofever)- 
doctrine  and  duty  contained  in  the  scriptures,  must  be 
the  effect  of  great  and  criminal  neglect.  Have  we  not 
reason  to  conclude,  that  such  love  darkness  rather  than 
light  ?— 

2.  Are  we  not,  if  the  gospel  be  so  great  a  privilege, 
under  every  obligation  of  gratitude  to  God  for  his  word 
and  ordinances  ? — The  least  reflection  may  convince 
any  one,  that  God  is  under  no  obligation  to  bestow 
upon  us  tliese  privileges,  any  more  than  upon  those 
nations  who  do  not  enjoy  them.  That  he  should  be 
under  any  obligation  to  any  is  impossible.  Neither 
we,  nor  any  of  our  sinful  race  deserve  any  favour  from 
the  hand  of  God.  We  deserved  to  have  been  left 
without  a  Saviour,  and  consequently  without  the  gospel, 
which  publishes  the  great  things  of  redemption.  But 
how  deplorable  would  have  been  our  situation,  had 
these  favours  been  withheld  ?  It  would,  however,  have 
been  a  ti-eatment  corresponding  to  our  personal  charac- 
ter. We  cannot  deny  that  we  are  fallen,  guilty 
creatures,  without  contradicting  the  universal  experi- 
ence and  consent  of  all  generations,  as  well  as  the  de- 
clarations of  scripture.  And  if  mankind,  indeed,  be 
in  this  sinful  state,  it  is  plain,  that  the  provision  of  a 
Saviour  is  wholly  a  gracious  provision ;  that  justice 
would  have  called  for  no  such  expedient.  Admit  then, 
that  God  had  conducted  towards  men  on  principles  of 
justice,  then  compare  this  supposed  situation  of  man 


A  Fail  1 1  lie  of  tJir  JVurd.  251 

^ith  his  real  circumstances  in  general,  and  with  those 
who  enjoy  gospel  light  in  particular,  and  you  will 
readily  discover  the  obligations  of  gratitude  lying  on 
the  latter  especially.  In  consequence  of  redemption, 
pardon  is  offered,  which,  without  this,  could  not  have 
been  done.  Sinners  now,  though  prisoners  to  tlie 
justice  of  God,  "  are  prisoners  of  hope."  "  What 
then  shall  we  render  to  God  for  all  his  benefits?" 

3.  Is  the  gospel  a  great  privilege,  then  learn  the 
great  guilt  of  those  who  enjoy  and  yet  despise  it. 
Who  they  are  who  despise  the  gospel  has  been  shown 
iJrcady  ;  they  are  such  as  have  it,  and  profess  to  be- 
lieve it,  and  yet  do  not  use  all  proper  means  to  under- 
stand it — who  though  they  admit  its  truth  and  divinit}', 
yet  refuse  to  comply  with  its  precepts.  In  a  word,  all 
impenitent  sinners,  under  the  light  of  the  gospel,  are 
rejecters  and  despisers  of  it.  And  is  there  not  reason 
to  conclude,  that  there  are  many  such  chai'actcrs  among 
iis  ? — Are  there  not  some,  who  do  not  even  give  their 
assent  to  the  truth  of  the  scriptures,  and  who  consider 
any  profane  history  more  ^\"orthy  of  their  attention  and 
belief?  Are  there  not  others  who,  though  they  acknowl- 
edge the  truth  of  the  sacred  books  of  scripture,  have 
never  given  their  attention  to  the  subject  ?  That  there 
are  many  such  characters  in  this  land  of  gospel  light  is 
beyond  all  question.  They  are  to  be  met  wdth  in 
every  congregation  ;  men  w^ho  can  give  no  good 
reason  \\^hy  they  are  professed  christians  i-athcr  than 
Jews,  mahomedans  or  pagans ;  an.d  ^vho  aniid^  abun- 
dance of  light,  can  give  but  little  better  account  of 
the  christian  svstem  than  children.      Are  iIkm-c   not 


252  A  Famine  of  the  Word. 

others  who,  though  they  have  paid  such  attention 
to  the  gospel  as  to  embrace  it  on  rational  evidence, 
yet  refuse  to  comply  with  its  important  require- 
ments, faith,  repentance  and  an  holy  life  ?  Are  there 
not  many  such  characters  in  this  place?  I  would 
be  understood  to  mean  those  who  pay  little  at- 
tention to  the  bible  ;  and  who  manifest  but  little  con- 
formity to  it  in  their  lives.  Kow  many  among  us, 
though  not  absolutely  ignorant  of  the  principles  of 
Christianity,  yet  whose  knowledge  is  no  way  answerable 
to  the  means  they  have  enjoyed,  who  really  know  but 
little  about  God  and  the  things  of  his  kingdom,  com- 
pared with  what  they  might  have  known,  had  they 
diligently  improved  their  means  of  knowledge  ?  The 
thinness  of  our  publick  assemblies,  especially  when 
any  excuse  can  be  found  from  cold  or  foul  weather, 
proves  that  God's  word  and  ordinances  are  not  respect- 
ed here  as  they  ought  to  be,  and  as  in  fact  they  are, 
by  people  who  consider  them  a  privilege.  It  is  with 
peculiar  pain,  that  I  reflect  upon  the  apparent  careless- 
ness and  increasing  inattention  of  people  to  the  Sabbath 
and  worship  of  God,  especially  in  this  place.  It  is  a 
reflection  which  must  affect  every  sober  mind,  that 
this  evil,  should  it  increase  a  little  longer,  will  put  an 
end  to  the  publick  worship  of  God,  and  leave  this  house 
totally  deserted ;  and  God  will  Avrite  Loammi  upon 
you,  the  melancholly  memorial  of  departed  glory. 
This  is  what  I  expect  during  my  life,  or  soon  after 
my  decease.  Such  treatment  of  the  gospel  is  attended 
with  gi-eat  guilt.  It  is  manifest  that  such  people  un- 
defvalue  and  despise  one  of  the  greatest   privileges 


A  Famine  of  the  JVorcL  255 

God  ever  bestowed  on  a  people ;    and  with  this  sin 
God  will  not  long  hear.     "He  will  remove  your  can- 
dlestick  out  of  its  place"   soon  "except  ye  repent." 
Lightly  to  esteem  these  things  is  lightly  to  esteem  in- 
finite wisdom,  love  and  mercy.      Such  conduct  dis- 
plays a  temper  full  of  baseness,  and  vile  ingratitude. 
It  discovers  a  want  of  a  proper  sense  of  our  infinite  ob- 
ligations to  God  for  providing  a  Saviour  to  redeem  us 
from  hell.     It  discovers  the  want  of  all  right  affection 
of  heart  to  Jesus  Christ.     It  also  discovers  a  disresrard 
to  our  own  interest,  for  this  conduct  is  the  direct  road 
to  perdition.      There  are  many  ways  to  ruin,  but  the 
most  direct  and  certain  way  is  to  despise  Christ,  and 
the  way  of  salvation  revealed  in  the  gospel.     This  is 
the  way  in  which  all  are  travelling  who  neglect  the 
word  and  worship  of  God,  and  live  stupidly  and  Avick- 
edly  amidst  all  the  advantages  offered  them  of  becom- 
ing "wise  unto  salvation."     Is  not  a  man's,   is  not  a 
people's  guilt  in  proportion  to  the  light  wdiich  he  or  they 
oppose,  and  under  which  they  sin  ?  Is  not  this  reasonable 
"  that  to  whom  much  is  given,  much  will  be  required  ?" 
There  is  no  spot  in  the  creation,  where  sin  is  so  ag- 
gravated, where  sinners  are  so  inexcusable,  as  where 
the  gospel  shines,  and  is  slighted.    As  wicked  as  hell  is, 
it  was  never  committed  there.     And  does  not  this  sin 
uncommonly  prevail  in  this  place  ?  What  will  be  its- 
consequences  ?    I  mean  not  in  a  future,  but  in  the 
present  life.     Our 

4.  Inference  will  answer  this  question.  God  will 
deprive  us  of  gospel  privileges.  Is  not  our  danger  great? 
We  have  shown  in  the  course  of  this  subject,  that  they, 


254  .4  Famine  of  the  Word. 

who  abuse  gospel  privileges,  are  in  great  danger  of 
losing  them.  And  that  this  is  an  evil  which  prevails 
among  us,  is  too  evident  to  be  denied.  Our  danger 
therefore  is  but  too  manifest  to  the  eye  of  reason.  We 
are  verily  guilty  in  this  matter,  and  that  to  a  great  de- 
gree. We  deserve  the  punishment  threatened  in  the 
text.  God  has  threatened  it,  and  there  is  nothing  to 
secure  us  more  than  others.  The  gospel  secures 
the  penitent  and  obedient,  but  none  others.  And 
it  has  been  shown,  that  the  loss  of  gospel  privileges  is 
the  natural  and  even  necessary  consequence  of  neglect- 
ing and  abusing  them.  Even  did  this  neglect  and 
abuse  imply  no  moral  evil,  were  it  attended  with  no 
guilt,  were  it  no  token  of  divine  disapprobation,  this 
consequence  would  follow.  The  neglect  of  any  priv- 
ilege soon  ends  in  its  loss.  But  we  have  seen,  that 
this  is  a  crime,  and  a  sin  of  the  deepest  stain,  which 
God  will  punish.  Has  it  not  been  shown,  that  leavhig 
a  people  to  spiritual  blindness,  and  ignorance  is  an  awful 
judgment,  and  the  heaviest,  that  God  ever  sends  on  a 
people  in  this  world  ?  And  we  know  that  this  judgment 
has  been  sent  on  many  nations  in  past  ages,  who  en- 
joyed, but  abused  these  privileges  ;  and  by  their  loss 
have  suffered  a  greater  calamity  than  the  evils  of  war, 
famine  and  pestilence.  And  what  reasons  can  be  as- 
signed, why  we  shall  not  suffer  the  same  privation,  the 
same  judgment  ?  If  our  crimes  are  of  the  same  nature, 
and  as  aggravated  as  theirs,  on  whom  this  judgment  has 
been  inflicted,  why  may  it  not  be  expected  ? — No 
sufficient  reason,  I  presume,  can  be  given  why  it  may 
not.     It  is  no  argument  that  the  threatening  does  not 


J  Famine  6f  the  Word.  25 5 

reach  us,  because  we  live  under  a  different  dispensa- 
tion. God  is  always  the  same,  and  religion  is  in  all 
ages  and  places  essentially  the  same.  Sin  is  always 
the  same  in  its  nature,  and  must  therefore  expose  the 
sinner,  in  every  age,  to  the  anger  of  God  ;  and  ex- 
pose him  in  proportion  to  the  aggravation  of  his  crimes, 
which  will  ever  bear  proportion  to  the  light  against 
which  he  has  sinned. 

The  gospel  dispensation  differs  from  the  Jewish ; 
but  the  difference  does  not  consist  in  this,  that  ours  is 
a  dispensation  of  grace,  and  theirs  is  not.  Nor  does  the 
christian  dispensation  afford  the  sinner  any  security  in 
sin,  nor  tend  to  encourage  it  any  more  than  the  Jewish. 
But  the  essential  difference  between  the  two  is  this  ; 
the  gospel  affords  much  greater  light  to  discover  the 
nature  of  duty,  and  our  obligations  to  perform  it ;  and 
also  the  nature  and  consequences  of  sin,  than  the  form- 
er dispensation  did.  And  w^hile  it  more  clearly  dis- 
covers our  duty,  and  obligations,  it  is  the  occasion, 
consequently  of  increasing  greatly  our  guilt  in  case  its 
light  be  resisted.  "  If  while  we  seek  to  be  justified  by- 
Christ,  we  ourselves  also  are  found  sinners,  is  therefore 
Christ  the  minister  of  sin  ?  God  forbid."  "  And  if 
they  who  despised  Moses'  law^,  died  without  mercy, 
under  two  or  three  witnesses,  of  how  much  sorer  pun- 
ishment, suppose  ye,  shall  he  be  thought  worthy,  who 
hath  ti'odden  under  foot  the  Son  of  God  V  and  if  it  be 
ii  certain  fact^  that  God,  and  his  word  are  treated  \\\\k\. 
indifference  and  neglect  by  us,  our  living  under  the 
gospel  dispensation  is  so  far  from  affording  us  any  se- 
curity, that  our  guilt  and  danger  are  greatly  enhanced 
on  this  very  account. 


256  A  Famine  of  the  TFord. 

But  how  can  it  be  reasonably  supposed  otherwise, 
than  that  we  should  be  exposed  to  the  heaviest  judg- 
ments, when  the  privileges  we  enjoy,  and  the  conduct 
of  many  under  them  are  considered  ?  There  can  be  no 
dispute,  but  that  the  gospel  is,  at  this  day  and  in  this 
place,  greatly  undervalued.  It  is  our  sin  and  reproach, 
my  hearers,  that  such  inestimable  blessings,  as  the 
Sabbath,  the  house  and  worship  of  God,  with  the 
ordinances  of  Christ,  should  be  disregarded  and  slight- 
ed as,  in  fact,  they  are  in  ihis  place.  There  is  a  num- 
ber of  things  which  increase  my  apprehensions  of  dan- 
ger on  this  ground.  * 

1.  The  great  coldness  of  professors.  This  is  so 
general  a  thing  as  to  threaten  the  desolation  of  the 
churches.  But  comparatively  few  of  the  multitudes 
in  this  highly  favoured  land,  have  even  the  outward 
form  of  godliness.  And  but  a  few  of  the  small  num- 
ber who  have,  appear  rationally  and  steadily  engaged 
to  support  the  bleeding  cause  of  Christ  in  the  world. 
Of  the  number  of  professed  friends  to  Christ,  a  large 
proportion  discover  no  hearty  attachment  to  the  cause 
of  the  Redeemer,  but  are  cold,  dull  and  indifferent, 
wanting  life  and  spirit  to  stand  up  for  God  against  evil- 
doers. This  is  a  sin  very  provoking  to  God,  and  ex- 
poses a  professing  people  to  be  given  up  of  him,  which 
is  evident  from  what  is  said  of  the  church  of  Laodicea, 
which  professed  friendship  to  Christ,  yet  manifested 
none.  She  did  not  openly  oppose  Christ,  yet  did  noth- 
ing for  him,  but  barely  to  assume  his  name.  Christ 
reproves  and  condemns  her  in  this  pointed,  expres- 
sive language,    "  I  would    thou    ^vcrt  cold  or  hot .: 


ji  Famine  of  the  Word.  257 

so  then,  because  thou  art  lukewarm,  and  neither  cold 
nor  hot,  I  will  spue  thee  out  of  my  mouth."  It 
is  a  great  reproach  to  Christ  when  professors  walk 
contrary  to  his  instructions,  and  live  careless  of  their 
duty.  Such  conduct  more  deeply  wounds  the  cause 
of  Christ,  and  brings  it  into  contempt,  than  all  the  at- 
tacks of  infidels.  For  them  to  manifest  a  selfish, 
worldly  spirit,  an  engagedness  after  the  vanities  of  the 
world,  more  than  for  the  honour  of  God,  and  the  ad- 
vancement of  his  kingdom,  has  the  most  direct  tenden- 
cy to  bring  the  profession  of  Christ  into  contempt  a- 
mong  men. 

Though  the  scriptures  teach  us,  that  there  will  be 
hypocrites  in  the  church,  that  we  are  not  to  judge  of 
religion  by  the  practice  of  its  professors,  but  by  the 
doctrines  and  duties  which  it  teaches  and  enjoins,  yet  it  is 
a  fact,  that  the  world  have  in  all  ages  taken  occasion,  from 
the  irregularities  of  false  professors,  to  think  and  speak 
lightly  of  religion.  Nothing  is  more  common  than 
so  to  judge;  and  nothing  is  more  hurtful  to  those  by 
whom  this  judgment  is  drawn ;  yet  religion  is,  and  will 
be  so  judged  of  by  mankind  at  large.  Hence  the 
danger  to  the  world,  and  the  church  from  the  unchris- 
tian walk  of  professors.  How  many  stumble  at  the 
sins  of  professors  ;  how  many  are  encouraged,  "  to  cast 
ofFfeai'and  restrain  prayer  before  God,"  by  seeing  pro- 
fessors do  this  ? — How  many  are  encouraged  to  live 
careless  lives,  not  regarding  the  day  and  house  of  God, 
because  they  sec  some  professors  do  this  ? 

Let  professors  then  remember,  that  they  will,  in  a 
measure,  be  accountable  for  the  evil  which  is  done  to 
.34 


J/iIS  .4  Famine  of  the  Word. 

the  souls  of  men,  and  the  cause  of  Chi'istby  their  sins. 
And  that  every  consideration  calls  on  all,  *'  who  have 
named  the  name  of  Christ,  to  depart  from  iniquity." 
Nor  is  thi^  the  only  way  in  which  the  cause  of  Christ 
is  injured  by  professors.  For  while  some  are  a  stand- 
ing reproach  to  religion,  by  their  coldness  and  apparent 
indifference  in  the  things  of  their  salvation,  there  are 
others,  who  bring  religion  hito  contempt  by  great  ap- 
parent zeal,  with  little  knowledge  of  the  gospel,  and 
whose  conduct,  taken  together,  discovers  no  more  real 
engagedness  in  religion,  than  that  of  luke-warm  pro- 
fessors. Zeal  for  God,  which  is  according  to  knowl- 
edge, cannot  be  too  great ;  but  zeal  without  knowledge 
is  enthusiasm.  Zeal  in  building  up  a  party,  is  not 
cliristian  zeal,  but  delusion.  That  zealous  party  spir- 
it, which  now  so  much  prevails  among  some  professed 
christians,  is  an  anti-christian  spirit,  wherever  found, 
and  is  an  evil  which  threatens  greatly  the  churches  of 
Christ  at  this  day.  Among  those  who  profess  the 
greatest  zeal  for  God,  and  regard  to  his  glory,  there  is 
just  reason  to  fear,  that  many  are  more  engaged  to 
make  proselytes  to  a  party,  a  particular  sect,  or  de- 
nomination, than  to  make  converts  to  Christ.  There 
is  no  religion  in  this ;  so  far  from  it,  that  it  tends  to 
bring  religion  into  disgrace,  by  setting  its  professed 
friends  at  variance  among  themselves,  and  by  the  dis- 
order and  confusion,  which  prevail  in  their  worship. 
When  those,  who  have  been  so  zealous  in  their  relig- 
ion, become  in  a  few  years  indifferent,  then  forsake 
all  worship,  and  live  more  careless  than  ever,  which 


A  Famine  of  the  fVord.  259 

often  happens,  many  are  led  to  conclude  there  is  no 
reality  in  any  profession  of  religion.  Some  of  these  per- 
sons and  preachers  are  very  much  engaged,  filled  with 
zeal  while  dividing  and  distracting  societies  and  church- 
es  ;  but  when  the  object  is  effected,  their  zeal 
cools,  and  seems  to  languish,  until  excited  by  some 
similar  enterprise. 

2.  May  not  a  pre>'ailing  negligence  in  the  duty  of 
prayer  be  reckoned  among  the  evils,  which  look  with  a 
threatening  aspect  on  our  American  Zion  ?  True  re- 
ligion is  preserved  in  the  world  by  the  outpourings  of 
the  Spirit  of  God.  Without  these,  religion  would 
disappear  with  the  present  friends  of  God.  Nothing 
jshort  of  the  regenerating  and  sanctifying  influence 
of  the  divine  Spirit  is  sufficient  to  commence  religion 
in  the  hearts  of  others.  Human  means  and  efforts, 
without  these,  will  not  effect  this  important  end.  And 
is  it  not  a  truth  confirmed  by  the  whole  current  of 
revelation,  that  it  is  God's  manner  to  build  up  Zion 
in  answer  to  prayer  ?  All  the  remarkable  revivals  re- 
corded in  scripture  were  in  answer  to  prayer.  God 
has  established  a  connexion  between  asking  and  receiv- 
ing. But  if  God,  by  his  Spirit,  revives  and  maintains 
religion  in  answer  to  prayer,  then  an  increasing  atten- 
tion, among  a  people,  to  prayer,  is  an  evidence,  that 
God  is  about  to  build  up  Zion.  On  the  other  hand, 
when  peopk  become  negligent  of  this  duty,  it  is  an 
evidence  of  the  decay  of  religion,  and  a  prelude  of  ap- 
proaching judgments  on  the  church.  ,\m  I  mistaken, 
when  I  say,  that  this  duty  is  greatly  neglected,  in  this 


.•r*u 


260  A  Famine  of  the  Word. 

place,  and  that  the  number  of  prayerless  families  and 
souls  is  increasing  every  day  ?  Each  one  can  witness 
for  himself,  how  this  duty  is  regarded  by  him  and 
others.  But  if  it  be  true,  and  few  I  believe  will  ques- 
tion it,  that  family  and  secret  prayer  are  rapidly  declin- 
ing ;  is  it  not  a  sad  evidence  that  religion  is  departing 
from  us  ?  Though  a  form  of  prayer,  constantly  kept 
up,  is  no  certain  evidence  of  religion  in  the  heart,  yet 
we  may  certainly  conclude  that  where  there  is  no 
prayer,  there  is  no  religion.  Prayer  is  the  very  life  and 
breath  of  religion.  It  is  the  language  of  dependance 
and  humble  confidence  in  God.  It  is  the  expressioR 
of  faith,  repentance  and  gratitude.  It  is  as  natural  for 
the  child  of  God  to  pray,  as  it  is  for  a  child  to  ask  his 
parent  for  food.  When  therefore  prayer  declines 
among  a  people,  or  in  an  individual,  it  is  a  decisive 
evidence,  that  religion  is  on  the  decay  with  that  people 
and  person.  Each  one  present  knows  whether  he 
contributes  to  the  general  danger  by  neglecting  this 
duty ;  or  whether  he  is  daily  lifting  up  his  soul  to 
God  to  have  mercy  on  Zion,  and  save  us  from  the 
judgment  threatened  in  the  text. 

3.  I  am  constrained  to  add,  that  the  inattention  of 
the  rising  generation,  in  this  place,  to  religion,  is  a 
sad  omen  that  the  religion  of  Christ,  which  is  our  glory 
is  departing  from  us.  The  fathers  are  gone,  and  going 
from  the  stage  of  action,  and  the  middle  aged  are 
crowding  after  them,  and  what  will  become  of  the  ark 
of  the  God  of  Israel,  if  the  young  are  regardless  of  its 
safety  ?  How  can  religion  remain  among  us,  if  it  be 
not  encouraged  and  supported  by  you,  who  are  to  fill 


ji  Famine  of  the  IVonL  261 

their  places  ?  How  can  the  name  and  profession  of 
Christ  continue  with  us,  if  you  refuse  to  become  fol- 
lowers of  him  ?  How  can  a  visible  church  continue 
here,  if  you  refuse  to  submit  to  his  laws  and  to  be- 
come real  and  visible  christians  ?  This  is  a  day  with 
us,  when  few  young  people  indeed,  I  might  say  none, 
are  willing  to  make  a  publick  profession  of  Christ; 
and  it  is  indeed  a  melancholy  consideration,  as  it  is  a 
sign  that  there  is  little  religion  among  them.  This  is 
a  plain  command  ;  and  if  you  ai'e  the  friends  of  Christ, 
you  have  no  excuse  for  your  neglect.  And  if  profes- 
sors dishonour  Christ  by  an  unchristian  spirit  and  walk, 
there  is  the  more  need  of  your  professing  him,  and 
convincing  the  world  by  a  holy  life,  that  you  are  sin  ■ 
cere,  and  that  the  religion  of  Christ  is  an  important 
reality.  But  if  you  have  no  religion,  and  are  therefore 
ashamed  of  Christ,  how  a\vful  is  your  situation,  and 
how  gloomy  the  state  of  this  place.  Remember  what 
Christ  says  of  such,  "  He  that  is  ashamed  of  me  and  of  my 
words,  of  him  will  the  Son  of  man  be  ashamed."  No 
man's  danger  is  lessened  by  the  danger  of  others  ;  nor 
can  the  negligence  of  others  aftbrd  the  least  excuse  for 
neglecting  duty  ourselves.  But  the  more  general  any 
evil  becomes,  the  greater  is  the  publick  danger.  This 
consideration  shows  our  danger  in  particular. 

4.  Ignorance  of  the  doctrines  of  Christianity,  which 
is  the  natural  consequence  of  inattention,  is  another 
thing  by  which  we  are  endangered.  In  the  course  of 
this  subject  we  have  shown,  that  ignorance  of  the  chris- 
tian system,  in  those  who  enjoy  the  means  of  knowl- 
edge, is  very  criminal.     The  knowledge  of  the  chris- 


iJ62  J  Famine  of  the  IFord. 

tian  revelation  is  necessary  to  the  knowledge  of  our 
duty.  There  are  many  sciences  which  a  person  may 
not  understand,  and  yet  be  acquainted  with  the  duties 
of  his  occupation  ;  but  he,  who  is  ignorant  of  the  lead- 
ing doctrines  of  the  Bible,  is  of  consequence  ignorant 
of  the  leading  duties  of  religion.  He  must  be  igno- 
rant of  the  cliaracter  of  God;  of  that  of  Christ;  of 
his  own,  and  of  consequence  sees  not  his  danger,  nor 
the  motives  which  the  gospel  sets  before  him  to  "  flee 
from  the  wrath  to  come."  Besides,  ignorance  of  the 
doctrines  of  the  gospel,  exposes  a  people  to  delusions ; 
to  false  schemes  of  religion  ;  "  and  to  be  carried  about 
with  every  wind  of  doctrine,  and  the  craftiness  of  those 
who  lie  in  wait  to  deceive." 

Over  all  tliese  evils,  my  heart  bleeds.  They  are 
strong  indications  of  the  approaching  calamity  in  our 
text.  It  will  come  upon  you  in  a  short  time.  But 
is  there  nothing  which  can  be  done  ?  Nothing  to  avert 
this  evil  ?  I  will  hope,  that  you  are  led  to  make  this 
inquiiy ;  that  you  see  the  impending  calamity,  and  de- 
sire to  know  how  it  may  be  avoided.     I  would  say 

1.  Attend  to  the  word  preached.  The  preaching 
of  the  gospel  is  appointed  of  God  as  one  important 
mean  of  knowledge.  And  he  has  made  it  your  duty 
to  attend  on  it  with  this  design.  By  this,  the  ignorant 
may  be  instructed,  the  secure  awakened,  and  the 
humble  comforted.  And  it  is  often  blessed  of  God 
for  all  these  important  purposes.  It  is  the  principal 
instrument,  by  which  sinners  are  instructed,  awakened 
and  brought  home  to  God.  Hence  it  is  said,  "  faith 
cometh  by  hearing,  and  hearing  by  the  word  of  God." 


A  Famine  of  the  Word.  £G3 

Therefore  carefully  improve  the  sabbath,  in  attending- 
upon  the  worship  of  God  in  his  house  ;  and  spend  not 
the  Lord's  day  in  idleness  on  your  beds,  in  your  fields 
or  shops ;  nor  in  idle  visits,  and  vain  amusements. 
Make  conscience  of  attending ;  and  when  you  come, 
come  with  a  desire  to  ol)tain  good.     People  loose  the 
benefit  they  might  receive  from  coming  to  the  house 
of  God,  by  coming  without  any  design  or  desire  to 
receive  advantage.    Come,  seeking  after  the  knowledge 
of  God,  and  your  duty,  and  then  you  will  attend  dili- 
gently to  what  is  spoken  in  God's  name.     And  when 
you  hear,  labour  to  treasure  up  the  word  in  your  mindv 
Spend  not  your  time  in  the  house  of  God  in  gazing 
upon  this  and  that  object  and  person  ;  nor  in  thinking 
on  your  weekly  concerns ;  say  to  all  such,  when  you 
leave  your  home,  as  Abraham  said  to  his  servants, 
when  he  went  up  the  mountain  to  offer  his  son,  "abide 
ye  here  while  I  go  and  worship  yonder."     Something 
may    be    gathered   from    every   discourse    you  hear. 
Comply  with  the  kind  advice  of  Solomon,  "  keep  thy 
feet  when  thou  goest  to  the  house  of  God,  and  be 
more  ready  to  hear  than  to  offer  the  sacrifice  of  fools." 
2.  Meditate  on  what  you  hear.     This  is  every  way 
important  after  hearing  tlie  word  of  God  preached ; 
both  to  retain  it  in  mind,  and  compare  it  with  the  sacred 
oracles,  by  which  every  hearer  should  compare  what  is 
delivered.     Then  his  faith  will  not  stand  on  the  opin- 
ion of  another,  but  on  his  own  knowledge  of  the  doc- 
trines and  evidences  of  the  gospel.     The  word  of  God 
is  designed  to  direct  our  faith,  and  govern  our  practice; 
but  how  can  that  direct  our  faith  and  govern  our  prac- 
tice, which  is,  either  not  understood  or  forgotten  ^ 


264  A  Famine  of  the  ff^ord. 

Some  think  they  have  done  well  if  they  set  and 
patiently  hear  a  sermon.  And  as  soon  as  the  preacher 
is  done,  they  ha\'e  done  too ;  for  they  neither  think 
nor  speak  of  it  more.  They  join  their  companions 
immediately,  conversation  follows,  no  way  connected 
\A^ith  the  duties  of  the  sabbath,  and  by  the  time  they 
get  home,  the  fowls  of  the  air  have  picked  up  all  the 
seed  which  was  sowed  in  their  hearts.  This  is  one 
reason,  why  amidst  so  much  instruction,  so  many  re- 
main ignorant  and  wicked.  Instead  of  carrying  it 
home  with  them,  they  leave  it  where  they  heard  it,  or 
loose  it  by  the  way.  Be  directed  then,  when  you 
have  heard  the  word  of  life,  to  recall  it  to  mind  ;  to 
meditate  upon  it,  and  compare  yourselves  by  it.  Say, 
such  a  sin  has  been  reproved  to  day,  am  I  guilty  of  it  ? 
Such  a  duty  has  been  urged  upon  me,  do  I  practise  it  ? 
Such  a  grace  was  recommended,  do  I  possess  it  ? 
Such  a  rule  was  prescribed  me,  do  I  govern  my  con- 
duct by  it  ?  By  such  a  method,  you  would  find  that 
the  word  of  God  preached  is  not  a  vain,  unprofitable 
thing.  Then  the  painful  labours  of  ministers  would 
be  attended  with  an  increase  of  knowledge  and  grace 
jamong  their  people. 

3.  As  you  would  avoid  the  just  imputation  of  des- 
pising the  word  of  God,  and  the  evils  threatened  in 
the  text,  make  private  reading  of  the  scriptures,  and 
other  books  which  tend  to  promote  useful  knowledge., 
a  part  of  your  daily  entertainment.  This  method 
would  be  productive  of  great  good,  as^^it  would  in- 
spire a  tiiste  for  improvement,  and  open  sources  of 
innocent  and  christian  entertainment.     There  are  but 


J  FSiine  of  the  fFord.  265 

few  in  this  favoured  land  but  can  read,  and  the  thin^^s 
contained  in  the  Bible  are  of  common  concern,' and  of 
the  highest  importitnce  to,  all.  It  contains  the  things 
which  concern  our  everlasting  peace. '  It  is  the  com- 
pass tofdirect  our  course  in  safety,  through  this  tumul- 
tuous, fluctuating  ocean  of  life,  to  the  haven  of  eter- 
nal rest.  This  shows  the  importance  of  duly  reading 
the  scri{Jtui"^s.  Should-  the  mariner  neglect  his  com- 
pas^,  Ife  would  soon  lose^liis  course,  and  probably 
strike  iif>on  the  rocks  and  shallows. 

The  reasons  why  all  should  study  the  Bible  ai-o 
obvious.  It  contains  a  system  of  truth,  the  most  im- 
portant to  all ;  ahd-'is'  "  profitable  for  doctrine,  for  re- 
prObf,'  for  correetio'ft,  for ^  instruction  in  righteousness, 
that  the  irtan  of  God  mWibe  thoroughly  furnished  to. 
eveiy  g^Od  Avork."  None  may  excuse  themseh  es  in 
the  neglect  of  this  duty,  by  the  plea,  that  they  have, 
not  time.  Is  it  not  a  fact  that  people  can  find  time 
for  amusements,  ill  which  they  delight?  Do  not 
most  people  spend  more  idle  time  every  day,  >  than 
would  suffice,  were  it  diligently  improved,  to  make 
them  well  acquainted  with  the  doctrines,:  and  duties 
of  the  gospel  ?  There  is  perhaps  no  calling  so  full  of 
care,  but  would,  were  persons  disposed,  ailbrd  Ume 
every  day  for  religious  employments.  And  there  is 
this  encouragement  to  this  duty,  that  the  most  impor 
tant  truths,  and  useful  duties  are  the  most  obvious, 
and  the  most  easily  understood.  So  that  the  honest 
inquirer  may  rationally  expect  to  find  both  truth  and 
duty.     - 


260  A  Famine  of  the  Word. 

In  particular,  accompany  reading  with  humble 
prayer  to  God,  that  he  would  open  your  understand- 
ing to  give  you  the  knowkdge  of  himself  ;  that  you 
may  sec  the  wonderful  things  of  his  law — and  the 
precious  truths  of  his  gospel ;  that  so  you  may  be^ 
eome  wise  unto  salvation. 

Lastly ;  Be  directed  to  repent  aud  believe  the  gos- 
pel. This  will  save  you  from  the  threatening  in  the 
text.  This  will  put  you  beyond  the  reach  of  fetal  er- 
rours.  Then  will  "  your  heart  be  established  with 
grace."  Then  will  the  word  of  God  be  to  you.  a  nev- 
er failing  source  of  entertainment  and  delight.  .When 
you  yield  a  cordial  obedience  to  tljQ  4iivinerW^lj:"you 
shall  know  the  doctrine  whether  .Jt  be  o^  Go4»j 
Then  every  truth  will  contribute  its  portion  to  pre- 
pare you  more*  and  more  for  the  great  and  glorious,  ^ 
and  solemn  scenes,  which  death  and  judgment  wiU 
soon  open  to  your  view. 

But  while  you  remain  impenitent,  your  danger  is 
great  ;  for  should  you  escape  every  errour  in  specu- 
lation, and  clearly  understand  every  doctrine  of  the 
gospel,  you  hold  the  truth  in  unrighteousness ;  you 
will  perish.  The  greatest  knowledge  which  is  merely 
speculation,  accompanied  with  the  fairest  profession, 
will  avail  you  nothing,  in  point  of  acceptance,  without 
a  broken,  contrite  heart ;  and  an  unfeigned  love  of  the 
truth.  "  With  the  heart  man  believeth  unto  right- 
eousness." "  Without  holiness  no  man  shall  see  the 
Lord."  This  is  the  only  way  to  escape  the  dreadful 
doom  of  those  who  despise  the  word  of  God — of  those 
who  know  not  God,  and  obey  not  the  gospel  of  our 


.4  Fajniuft  of  the  fP'ord.  ^67 

Lord  Jesus  Christ,"  Have  then  your  eye  open  to 
read — your  ear  to  hear,  and  your  heart  to  receive  the 
word  of  Godc  To  this  join  fervent  prayer,  that  you 
may  know  and  practise  your  duty.  When  you  shall 
find  that  the  gospel  is  indeed  a  privilege — a  blessing — 
a  Savour  of  life  unto  life  to  your  souls,  you  will  find 
that  the  "  merchandize  of  wisdom  is  better  than  the 
merchandize  of  silver,  and  the  gain  thereof  than  fine 
gold."  "  That  her  ways  are  ways  of  pleasantness 
and  all  her  paths  peace*"  "  And  happy  is  every  one 
that  rctainclh  her."  Therefore  get  \\isdom,  and  with 
all  thy  getting  get  understanding." 


SERMON  XVIl. 


A  NEW  YEAR'S   SERMON.* 


HEBREWS,  X.  3. 

But  in  those  sacj'ijices  there  is  a  retnembrance  again 
made  oj'sins  every  year. 

In  these  words  the  Apostle  has  reference  to  the  Jew- 
ish sacrifices,  especially  on  the  great  day  of  atonement. 
Their  sacrifices  ^vere  reiDcated  yearly,  as  the  text  in- 
forms us  ;  on  Avhich  day,  Aaron  the  high  priest  re- 
membered and  confessed  over  the  head  of  the  victim, 
the  sins  of  the  people,  for  the  past  yeai-,  which  confes- 
sion implied  a  resolution  to  amend  their  ways,  and  a- 
void  the  like  crimes  for  the  future.  This  was  a  rea- 
sonable, and  indeed  an  essential  part  of  their  duty ;  for 
what  good  purpose  would  it  answer  to  them,  or  any 
other  people  to  recollect  past  sins,  unless  with  a  view 
to  repentance  and  reformation  ?  Though  the  exter- 
nal actions  prescribed  in  these  sacrifices  were  of  a  cer- 
emonial nature,  and  therefore  ceased  with  that  dispen- 
sation, yet  the  temper  of  heart  implied  is  tlie  same  as 
*  January   1,   1794. 


A  Ne-uf  Tear's  /Sermon.  2G9 

the  gospel  now  requires.  Therefore  the  texi  nui)  nat- 
urally point  out  the  duty  of  mankind  under  the  more 
clear  dispensation  of  gospel  grace. 

We  are  this  day  entering  upon  a  new  year,  and  I  can 
binccrely  wish,  that  it  may  pro\e  a  happy  year  to  you  all. 
But  this  fond  Avish,  in  the  way  it  is  commonly  under- 
stood, can  hardly  be  indulged  in  a  'svorld  designed  for  a 
state  of  trial,  and  when  the  dispensations  of  providence 
are  accommodated  to  answer  this  important  purpose,  and 
improve  the  mortal  state  of  fallen  man.  We  know  noth- 
ing of  what  lies  under  the  awful  veil,  which  covers  fu- 
turity, any  further  than  God  has  lifted  it  by  prophecy, 
declaration  and  promise.  Any  thing  more  is  uncer- 
tain, and  merely  conjectural.  The  final  state  of  the 
righteous  and  wicked,  can  be  cleai'ly  seen  through  tlic 
medium  of  divine  revelation. 

But  whether  the  }^ear,  ^ve  have  now  entered  ujion, 
will  prove  to  us  a  season  of  prosperity  or  adversity — a 
scene  of  sickness  or  health — or  a  mixture  of  both — 
whether  we  and  our  friends  will  li^  e  until  another  new 
year,  or  die  before  it  arrives,  are  particular  e^■cnt6 
with  a  thousand  others,  which  time  alone  \vill  disclose. 
These  are  e^'ents  which  may  hapi^en,  or  ma}-  not. 
With  respect  to  these,  it  will  be  yet  as  God  is  pleas- 
ed to  ordain.  However  great  the  uncertainty  is,  as  to 
these  events,  yet  this  truth  is  clear,  and  established  by 
the  whole  current  of  revelation,  ^\•jth  respect  to  every 
individual  present,  that  he  ^vill  be  in  heaven  or  hell,  or 
more  ripe  for  these  states,  before  another  year.  W^c 
may  die  this  year-— ^me  doubtless  \\i\\.     This  has 


270  ^^  A'exu  Year's  Senmuh 

been  the  event  with  respect  to  some  of  our  neighbours 
and  acquaintance,  ever  since  we  have  Uved.  And  we 
have  no  reason  to  expect,  that  all  of  us  shall  be  ex- 
empted from  death  another  year.  And  all  who  shall 
die  this  year  will  ascend  to  heaven  or  sink  to  hell. 
And  each  individual  of  those  who  shall  live,  will  be 
either  better  than  he  now  is,  or  worse.  More  prepar- 
ed for  heaven,  or  for  hell.  For  there  is  no  person  liv- 
ing, but  is  in  the  road  to  the  one  or  the  other — travel- 
ling to  a  fixed  and  final  abode  ;  and  as  he  advances  to 
this  state,  he  is  ripening  for  it. 

The  christian  is  growing  in  grace,  and  in  divine 
knowledge,  becoming  more  and  more  "  meet  for  the 
inheritance  of  the  saints  in  light.  They  who  wait  on 
the  Lord,  renew  their  strength  ;  and  they  who  have 
clean  hands,  wax  stronger  and  stronger." 

But  the  wicked  are  dail}^  adding  sin  to  sin,  and  ac- 
cumulating a  load  of  guilt ;  and  when  their  iniquities 
are  full,  "their  feet  will  slide,"  and  they  will  fall  into 
hell. 

TMs  M'ill  doul^tless  be  the  dreadful  case  with  some 
sinners  this  year.  And  is  it  not  to  be  feared,  that  this 
will  be  the  awful  portion — the  miserable  condition  of 
some  in  this  place — in  this  assembly?  You  have 
<)ften  been  informed  from  the  authority  of  God,  tliat 
this  will  be  the  certain  consequence  of  a  life  spent  in 
sin ;  and  you  are  now  warned  of  it,  with  tlie  painful 
expectation,  that  the  warning  will  be  disregarded. 

The  reason  why  this  has  been  the  case  and  will 
probably  continue  to  be  the  case,  is  owing  doubtles  to 
a  combination  of  criminal  causes.     And  as  we  are  now 


ji  jVnv  y'ear^s  Sermon.  271 

entering  upon  a. new  year,  we  shall  do  well  to  make  a 
solemn  pause,  upon  its  threshold,  and  consider  what 
events  may  take  place  with  respect  to  us  this  year ; 
the  necessity  of  being  prepared  to  meet  them,  and 
particularly  to  look  back,  and  call  to  remembrance  the 
sins  of  the  past  year.  Solemnly  consider,  1  entreat 
you,  the  sins  you  have  committed — the  days  you  have 
misimproved — -the  sabbaths  you  have  neglected — the 
oifers  of  riiercy  you  litave  slighted,  that  yo^  njiay  entei: 
CHI  this  year  with  new  resolutions,  and  improve  it  bet- 
ter than  you  have  any  which  are  past. 

Remember,  if  yv>u  do  not  improve  it  better,  you' 
will  abuse  it  worsi^. .  Let  it  be  impressed  on  the  con- 
science and  heart  .(0f  every  impenitent  sinner  in  this 
assembly^  that  if  you  do  not  improve  future  time  better 
than  you  have  improved  the  past,  the  longer  jou  live, 
the  more  wicked  you  will  gi'ow,  and  the  more  dread- 
ful will  be  your  destruction.  You  had  better  die  this 
year,  tl:ian  to  live  an  hundred  years  in  sin  and  die  em- 
phatically accursed. 

It  has  been  said  that  this  year  you  may  die.  It  is 
probable,  that  a  number  of  us^  before  the  yciu'  shall 
close,  will  be  niimbered  with  the  great  congregatio]i. 
In  twenty  years  past,  I  have  recoixled  one  hun- 
dred and  ninety  deaths  in  this  place,  which  on  an  av- 
erage is  almost  ten  a  year ;  and  yet  through  the  good- 
ness of  God,  tliere  has  been  no  uncommon  mortality 
during  the  whole  of  this  period.  From  the  general 
course  of  providence  then,  we  may  natuniJly  expect 
that  with  respect  to  some  present,  this  will  be  the  last 
year  of  their  state  of  probation..     And  indeed  who  can 


^72  A  New  Yearns  Sermon. 

say  with  any  degree  of  assurance,  that  he  shall  have 
the  opportunity  of  another  sabbath,  or  of  hearing  an- 
other sermon  ?  There  have  been  repeated  instances 
of  persons  who  have  been  in  this  house  of  worship  on 
one  sabbath,  and  in  their  graves  before  another.  This 
shows  the  importance  of  improving  this  year,  this  day, 
since  we  know  not  what  a  year,  a  day  may  bring  forth. 
This  may  be  a  year  of  prosperity  to  some,  and  of 
great  and  distressing  adversity  to  others.  You  may 
enjoy  an  uninterrupted  scene  of  health  in  your  persons 
and  families,  and  your  worldly  pursuits  may  succeed 
beyond  your  expectations.  Or  you  may  be  just  on 
the  borders  of  distressing  sickness,  in  which  wearisome 
days  and  nights  will  measure  oft'  tfee  remaining  span  of 
life.  Some  will  probably  form  new  connexions,  in 
which  they  may  promise  themselves  much  happiness, 
and  indeed  enjoy  it.  Others  may  meet  with  bereave- 
ments of  friends—losses  in  their  interest — their  habita- 
tions may  be  turned  into  ashes,  and  they  and  theii 
families  reduced  to  want  and  misery.  But  whatever 
circumstances  await  us,  one  thing  will  always  be  need- 
ful, I  mean  true  religion.  Without  this  you  will  in- 
crease in  pride,  and  hardness  of  heart,  should  you  en- 
joy health  and  prosperity.  Without  this,  you  will 
"  despise  the  chastening  of  the  Lord,"  or  "  faint  when 
you  are  rebuked  of  him."  In  short,  you  will  grow  worse 
and  worse,  whether  God  smiles,  or  frowns  upon  you  in 
the  course  of  his  providence.  On  the  other  hand,  they 
who  possess  christian  grace,  arc  habitually  prepared 
for  whatever  may  happen.  Should  they  enjoy  health, 
they  will  b&  thankful ;  if  sick  or  in  affliction,  they  will 


A  New  Year's  Sermon.  2^p 

be  humble.  Should  they  meet  with  losses  and  dis- 
appointments, they  will  be  patient ;  and  the  various 
scenes  of  life  will  strengthen  and  confirm  their  grace. 
Should  they  be  called  to  meet  death,  they  will  be  found 
in  peace  of  their  Judge.  For  such  to  "  live  is  Christ, 
and  to  die  is  gain."  These  observations  show  the 
pressing  importance  of  religion,  which  is  the  only  pre- 
paration to  meet  God  in  his  providences. 

We  may  therefore  lay  it  down  as  an  undoubted 
truth,  that  whatever  tends  to  divert  the  minds  of  peo- 
ple from  the  concerns  of  their  souls,  and  render  them 
less  thoughtful  and  attentive  to  the  doctrines  and  du- 
ties of  real  religion,  is  of  a  dangerous  and  fatal  tenden- 
cy ;  and  must  be  avoided,  would  we  be  the  subjects 
of  lasting  happiness.  There  are  many  things  which 
contribute  to  a  state  of  carelessness  and  security  in 
sin,  and  to  settle  persons  down  in  a  state  of  inatten- 
tion to  the  great  end  for  which  they  were  made. 

When  we  see  a  person,  or  people  going  on  secure 
in  sin,  unmindful  of  God,  the  consequences  of  a  stu- 
pid life,  we  may  find,  on  examination,  a  number  of 
criminal  causes  which  have  contributed  to  this.  It  is 
a  known  and  acknowledged  fact,  that  one  sin  leads  to 
another,  and  often  to  many.  Thus  ignorance  opens 
the  door  to  a  great  many  evils,  and  this  ignorance  is  a 
real  crime,  when  means  of  knowledge  are  at  hand. 
This  opens  a  door  for  persons  to  do  many  things  which 
should  not  be  done,  on  the  principle  that  these  things 
are  innocent ;  and  also  to  omit  many  things  which  iire 
dutiful.  Ignorant  persons  are  commonly  verv  inatten- 
tive to  the  consequences  of  present  conduct.  They 
36 


274  A  Kerv  Year''s  Sermon. 

often  do  things,  which  are  followed  with  the  most  de- 
structive consequences  to  themselves  and  others,  with- 
out thought  or  design.  But  a  wise,  understanding  man 
considers  his  way,  determines  the  propriety  of  any 
proposed  action,  by  the  certain,  or  probable  good  or  bad 
consequences  to  himself  and  others,  while  "  the  sim- 
ple pass  on  and  are  punished."  Ignorance  is  the  par- 
ent of  superstition,  and  false  schemes  of  religion  among 
a  people. 

Through  ignorance  of  the  clear  light,  and  abundant 
evidence  there  is  of  the  truth  and  divinity  of  the  holy 
scriptures,  many  fall  into  infidelity,  and  sink  down  into 
total  neglect  of  all  the  means  of  grace.  It  is  on  this 
principle  that  ignorance  leads  persons  into  destructive 
errours,  and  blinds  them  to  truth  and  duty,  that  God 
says  **  my  people  are  destroyed  for  lack  of  knowledge; 
because  thou  hast  rejected  knowledge,  I  will  reject 
thee."  The  ignorance  here  complained  of,  was  among 
a  people  who  had  the  advantages  of  divine  revelation. 
They  were  not  heathen,  but  Jews,  unto  whom  were 
committed  the  oracles  of  God.  This  destructive  e- 
vil  when  found  among  those  who  live  in  ^  land  of  gos- 
pel light,  is  generally  owing  to  one  or  the  other  of  these 
causes  ;  either  to  ignorant,  false  teachers,  or  to  great 
and  criminal  inattention  in  a  people  who  enjoy  proper 
instruction.  When  there  are  abundant  means  of 
knowledge,  and  a  people  remain  ignorant,  their  ignor- 
ance must  be  imputed  to  them  as  a  sin,  and  they  are 
chargeable  with  all  the  evil  consequences  resulting 
from  it. 


A  J\'erv  Yearns  Sermon.  "275 

Strife  and  contention  among  a  people,  eitlier  polit- 
ical, or  religious,  tend  to  banish  serious  consideration, 
and  tiike  off  the  mind  from  the  value  and  importance 
of  improving  time  to  its  great  purpose.  Especially 
do  they  unfit  the  mind  for  the  public  and  social  wor- 
ship of  God,  and  of  consequence  tend  to  put  an  end 
to  the  practice  of  this  duty,  among  a  people  thus  at 
variance  among  themselves.  Not  only  so,  but  these 
evils  display  themselves  in  acts  of  revenge  and  ^io- 
lence ;  and  prompt  the  parties  to  spend  precious  time 
in  contriving  how  they  shall  counteract  and  frustrate 
the  designs  of  their  adversaries.  Hence  the  Apostle 
tells  us,  and  the  experience  of  ages  has  confirmed  his 
observation,  "that  where  strife  is, there  is  confusion 
and  every  evil  work."  It  is  impossible  in  the  nature 
of  things,  thatrehgion  should  prevail  in  a  societ}''  where 
these  prevail ;  for  they  directly  and  powerfully  tend  to 
make  a  tlioughtless  and  secure  people  more  thought- 
less and  secure,  and  to  banish  even  the  form  of  reli- 
gion from  a  place.  Fire  and  water,  light  and  darkness 
are  not  more  contrar}'  to  each  other,  than  strife  and 
contention  to  love  and  peace.  How  unprepared  is  a 
people  to  improve  time,  to  meet  God  in  his  providen- 
ces, whose  hearts  and  lips  are  filled  with  revenge  and 
strife  !  How  unprepai-ed  is  the  proud,  contentious 
man  to  make  the  humble  prayer  which  Christ  taught 
his  disciples  !  The  person,  who  is  sensible  that  tiiesc 
prevail  in  his  life,  must  feel  the  absurdity  of  expressing 
with  his  lips  what  is  so  foreign  from  his  heart.  Noth- 
ing quenches  a  spirit  of  prayer  among  a  people 
more  eftectually  than  variance  and  sti'ife.  The  man 
whose  bosom  is  agitated  with  these  unsocial  passions, 


'276  A  New  Yearns  Sermon. 

feels  himself  totally  unfit  to  unite  in  prayer  with  oth- 
ers, or  to  enter  into  his  closet.  Such  men  like  Cain 
who  was  wroth,  will  rather  like  him  go  out  from  the. 
presence  of  the  Lord,  than  assemble  with  his  people. 
All  these  sins  must  be  sought  out,  and  guarded  against, 
if  we  would  rightly  improve  time.  And  it  is  owing 
to  the  prevalence  of  these  evils,  that  so  many,  (and 
doubtless  the  number  in  every  place  is  great,)  are 
wholly  unprepared  to  enter  on  a  new  year,  with  any 
reasonable  ground  of  expectation,  that  the  blessing  of 
God  will  attend  them  through  all  its  changing  scenes. 
This  certainly  should  be  our  great  concern  ;  and  there- 
fore it  is  of  the  greatest  consequence  to  every  individ- 
ual, who  finds  himself  unprepared  to  enter  on  a  new 
year,  with  an  heart  reconciled  to  God,  mid  his  fellow- 
creatures,  and  with  a  fixed  resolution  to  spend  it  in  his 
service,  to  enquire  this  day,  in  what  sins  he  is  living; — in 
what  evil  habit  he  is  indulging  himself,  and  to  lay  them 
aside  on  the  threshold  of  this  new  year.  How  crimi- 
nal, is  it  to  carry  old  sins  and  vicious  habits  into  a  new 
portion  of  precious  time,  which  should  be  devoted  to 
him  who  gives  it,  and  gives  it  for  the  most  important 
purpose  !  In  what  sin  then  do  you  live  ?■— What  are  the 
particular  and  prevailing  sins  of  the  past  year  ?  No 
question  but  upon  faithful  examination,  the  Achan  may 
be  found  ; — the  accursed  thing  which  is  in  the  midst 
of  you  may  be  discovered.  Individuals  may  discover 
their  secret  sins — may  bring  them  to  remembrance 
and  repent  of  them  before  God.  Such  must  be  refer- 
red to  the  conscience  of  the  guilty  subject.  Should 
any  still  attempt  to  conceal  them  from  his  own  view 


A  Nexv  Year's  Sermon.  i277 

aiidlndulge  them,  remember  that  the  curse  of  God 
will  follow  you  into  this  year,  and  you  may  be  cut 
^own  as  a  cumberer  of  his  ground.  Should  you  be 
continued,  you  will  continue  to  "treasure  up  \vrath 
against  the  day  of  wrath." 

The  state  of  religion  in  general,  is  in  a  melancholy 
situation  at  this  day.  It  is  a  season  of  great  declen- 
sion, as  to  any  concern  for  the  honour  of  God,  and  the 
prosperity  of  his  kingdom  in  the  world.  An  uncom- 
mon degree  of  stupidity  and  inattention  seems  to  pre- 
vail in  almost  every  place,  paiticulaily  in  this  part  of 
our  country.  One  season  and  year  after  another  is 
passing  away,  "  and  Ave  are  not  saved."  Scarcely  can 
we  hear  with  us,  of  one  poor  captive  soul,  who  is  en- 
quiring with  engagedness  "  what  he  shall  do  to  be  sav- 
ed." Irreligion,  profonity  and  infidelity  prevail  more 
and  more  ;  and  there  is  no  present  prospect  of  the  a- 
batement  of  these  evils ;  but  rather  that  the  world  will 
grow  worse  and  worse.  That  this  is  true,  is  too  evi- 
dent to  need  proof.  It  is  lamented  by  all  sober,  thought- 
ful people.  And  you  need  not  be  informed,  that  this 
is  remarkably  the  case  in  this  place.  You  are  all  sen- 
sible that  the  religious  state  of  this  people  is  such  as 
to  give  just  reason  to  fear,  and  even  to  conclude  that 
without  a  reformation-,  and  return  to  the  doctrines  and 
practices  of  our  fathers,  there  will  be  no  visible  regard 
paid  to  God  and  the  things  of  religion.  I  hope  1  may 
be  mistaken,  but  from  present  appearances,  I  think 
God  will  send  among  you  "  a  famine,  not  of  bread, 
but  of  hearing  the  word  of  the  Lord."  The  religion 
of  Jesus  is  the  glory  as  well  as  happiness  of  a  people ; 


278  A  New  Yearns  Sermori. 

land  is  not  this  evidently  on  the  decay  in  this  and  the 
neighbouring  towns?  This  has  been  in  years  past 
eminently  the  glory  of  New  England.  The  time  has 
been  when  New  England  was  the  most  distinguished 
of  all  the  christian  world  for  a  general,  strict  and  zeal- 
ous regard  for  the  pure  doctrines  and  duties  of  reli- 
gion— for  purity  in  principle,  union  in  doctrine,  in 
church  discipline,  worship  and  manners.  The  time 
has  been  when  divine  institutions  were  sacredly  re- 
garded, and  he  was  considered  as  a  monster  of  wicked- 
ness, who  dared  to  speak  lightly,  or  treat  disrespectful- 
ly the  word  and  ordinances  of  God.  And  should  in- 
fidels of  the  present  day,  tell  you,  that  all  this  was  the 
effect  of  ignorance  and  religious  bigotry,  it  would  be 
sufficient  to  repl}^,  that  all  serious  regard  for  God  and 
coiiceni  for  tlie  soul,  is  only  bigotry  and  superstition 
in  the  view  of  such  people.  But  can  any  reasonable 
person  suppose,  that  a  religious  regard  to  God — to  his 
institutions,  which  makes  men  just,  sober,  kind  and 
friendly  to  all  around  them,  and  peaceable  members 
of  society,  is  only  bigotry  and  superstition?  If  this 
be  superstition,  would  to  God  it  more  abounded. 
The  remark  admits  of  no  question,  that  truth,  justice 
and  friendship,,  in  short,  peace  and  good  order  have 
prevailed  exactly  in  proportion  as  a  regard  to  the  doc- 
trines and  duties  of  Christianity  has  prevailed.  We 
may  then  be  sure,  that  a  careful  conformity  to  the  doc- 
trines and  duties  of  religion  is  not  superstition,  since 
they  produce  the  best  effects  on  social  hfe.  But  this 
^ory  is  departing  from  us,  and  it  seems  the  prevailing 
language  of  the  practice  of  men,  at  this  dav,  "  let  it 


A  New  Yearns  Sermon.  i279 

go."  The  glory  of  God  is  not  the  object  of  man. 
Their  language  is,  "  what  profit  is  it  that  we  have 
walked  mournfully  before  the  Lord  cf  hosts."  Tliis 
evil  I  have  often  contemplated  with  an  aching  heart, 
and  I  doubt  not  but  it  has  been  so  with  others.  And 
at  times,  I  almost  despair  of  ever  seeing  a  spirit  of  se- 
rious enquiry  prevailing  among  us. 

I  have  now  entered  on  the  twenty-first  year  of  my 
ministry  in  this  place.  I  am  sensible,  that  I  am  not 
possessed  of  that  easy  address,  and  commanding  elo- 
quence with  which  many  preachers  of  the  gospel  are 
furnished.  And  I  am  also  sensible,  that  I  have  been 
greatly  deficient  in  zeal  and  engagedness  of  spirit,  con- 
sidering the  infinite  importance  of  the  cause  which! 
am  called  to  plead.  I  seldom  attempt  to  preach  ^vith- 
out  great  mortification,  before  God,  for  m}^  coldness 
and  indifference.  But  I  think  I  can  say,  in  the  pres- 
ence of  God,  who  searcheth  my  heart,  that  I  have  uni- 
formly studied  and  preached  with  a  view  to  your  ad- 
vantage. I  have  ever  preached  what  I  verily  believed 
to  be  the  *'  truth  as  it  is  in  Jesus."  It  has  been  my 
main  design,  in  preaching,  to  unfold  the  great  doc- 
trines, and  inculcate  the  important  duties  of  Christian- 
ity. And  I  have  dwelt  the  most  on  those,  which  I 
believed  the  most  important  to  you  ;  and  which  you 
and  I  must  embrace,  to  meet  the  approbation  of  God. 
I  have  preached  that  holy  law  of  God  as  the  rule  and 
standard  of  duty  ;  and  by  which  you  an4  I  must  be 
judged-  I  have  laboured  to  unfold  the  nature  and 
benevolent  design  of  the  gospel  of  the  grace  of  God. 
I  entertain  not  the  least  doubt  of  the  truth   of  those 


280  ^  New  Yeafs  Sermorh 

doctrines  which  I  have  preached  to  you ;  and  feel  that 
I  can  safely  die,  resting  my   eternal  all  upon  them. 
Considering  my  feeble  constitution,  and  frequent  in- 
firmities, I  have  been  supported  longer,  and  enabled 
to  preach  more  frequendy,  than  I  expected  when  I 
settled  with  you.     And  I  desire  to  acknowledge  with 
gratitude  to  God,  and  you,  that  I  have  enjoyed  a  de- 
gree of  personal  respect  and  friendship  among  you,  in 
general,  far  exceeding  my  expectations.      It  has  often 
been  a  matter  of  wonder,  and  what  I  could  not  suffi- 
ciently account  for,  that  while  many  of  my  brethren  in 
the  ministry,  more  deserving  than  myself,  have  fallen 
into  broils   and  difficulties  with  their  people,  that  I 
should  live  in  peace  with  mine.     I  can  say,    what  I 
believe  can  be  said  with  truth,  but  by   few  ministers, 
that  for  more  than  twenty  years,  the  whole  time  of  my 
acquaintance  with  this  people,  I  have  scarcely  had  oc- 
casion to  complain  of  personal  abuse,  or  designed  ill 
treatment,  from  an  individual,  old  or  young.     And  I 
have  often  had  substantial  testimonials  of  your  respect 
and  friendship,  in  repeated  instances  of  liberality,  from 
individuals,  for  which  I  give  you  thanks. 

But  still,  I  have  reason  to  complain.  My  qom- 
plaint  is  of  the  heaviest  and  most  discouraging  nature. 
You  cannot  be  at  a  loss  to  know  what  it  is.  I  have 
had  the  mortification,  which  has  often  been  distressing, 
of  apparently  labouring,  almost,  if  not  wholly,  in  vain. 
The  gospel  has  had  but  little  visible  effect  in  this  place 
for  many  years.  If  this  be  owing  to  my  unfaithfulncs,  I 
can  say,  here  am  I,  "  let  him  do  with  me  what  seem- 
eth  to  him  good."     If  I  am  a  stumbling  block — if  I 


A  Nvw  Year''s  Sermon.  281 

stand  in  the  way  of  his  merciful  designs  to  you,  I  can 
only  request  him  "  to  send  by  the  hand  of  whom  he 
will."  1  must  tell  you^  that  I  have  but  little  hope  that 
the  gospel  will  be  more  successful  in  time  to  come. 
For  those  evils  prevail  here,  which  have  the  most 
powerful  and  direct  tendency,  to  prevent  the  success 
of  the  gospel.  I  will  mention  two,  which  are  publick- 
ly  known  and  generally  noticed.  I  mean  religious 
contentions  and  divisions,  and  a  neglect  of  publick 
worship.  These  evils  tend  to  increase  each  other,  and 
open  a  wide  door  to  almost  every  other  evil.  Occa- 
sions of  strife  and  contention  have  been  multiplied 
among  us ;  and  have  had  the  most  distructive  influ- 
ence on  the  peace  of  families  and  neighbourhoods. 
They  have  alienated  the  affections  of  neighbours  and 
friends  from  each  other,  and  dissolved  the  strongest 
bonds  of  society.  A  society  divided  against  itself,  is 
as  surely  brought  to  desolation  as  a  family.  This  evil 
has  had  a  dreadful  efliect  on  religious  order  in  this 
place.  These  things  have  destroyed  a  serious  regard 
to  the  ordinances  of  God,  and  filled  the  minds  of  many 
with  deep,  and  I  fear,  lasting  prejudices.  People  at 
variance,  are  no  ways  prepared  to  unite  in  the  worship 
of  God,  and  they  often  sensibly  feel  it  ;  and  hence  it 
is  often  the  case  that  persons  oflfended  with  their  neigh- 
bours, or  with  the  society  of  which  they  are  members, 
will  for  that  very  reason  absent  themselves  from  the 
house  and  worship  of  God.  This  shows  the  perni- 
cious influence  of  strife  and  debate  on  the  minds  of 
people,  and  the  religious  interest  of  society.  As  this 
37 


282  A  New  Yearns  Sermon. 

is  an  evil  which  has  prevailed  more  than  usual  among 
us,  so  you  should  be  more  guarded  against  it. 

I  must  also  say,  that  a  disregard  of  the  Sabbath, 
and  neglect  of  the  worship  of  God,  the  naturally  at- 
tending evil,  does  also  awfully  prevail.  The  worship 
of  God  in  publick,  is  as  plain  a  duty  as  any  in  the 
whole  circle  of  revealed  truth.  The  Sabbath,  and 
publick  worship  were  instituted  for  the  benefit  of  man. 
And  if  any  say,  he  gets  no  good  by  attending,  it  must 
be  his  own  fault.  Certainly  he  has  no  reason  to  ex- 
pect any  from  staying  at  home,  when  God  requires 
him  to  attend  on  his  worship  in  publick. 

And  when  we  consider  that  it  is  God's  usual  man- 
ner to  meet  his  people,  when  in  the  way  of  duty,  is 
there  not  encouragement  for  this  ?  But  notwithstand- 
ing the  plainness  of  the  duty,  it  seems  more  and  more 
neglected  in  this  place.  I  cannot  describe  to  you  the 
mortification  I  feel,  to  be  obliged  to  preach  so  often  to 
bare  walls,  which  is  generally  the  case  when  the 
weather  is  cold  or  stormy,  or  even  the  appearance  of 
either.  Certainly  people  who  are  well,  had  they  a 
proper  regard  to  the  authority  of  God,  and  the  good 
of  their  own  souls,  would  attend,  and  not  let  such 
weather  keep  them  from  the  house  of  God,  as  would 
not  divert  them  from  their  usual  employments.  But 
is  it  not  true,  that  the  same  weather  which  would  not 
prevent  people  from  attending  on  their  worldly  busi- 
ness on  a  week  day,  will  confine  many  on  the  Sab- 
bath to  their  houses  ?  What  is  the  import  of  this,  in 
the  eyes  of  God  and  man  ?  Is  it  not  this  ;  the  worship 
of  God,  and  the  instructions  of  his  word>  are  of  little 


A  New  Yearns  Sermon,  283 

or  no  importance  ?  How  can  you  answer  it  to  Christ, 
who  died  to  give  you  the  gospel,  when  you  consider 
this  gospel  not  worthy  of  your  regard  ?  Let  me  ask 
you,  my  hearers,  do  you  not  believe,  that  if  there  were 
as  great  and  prevailing  inattention  among  this  people, 
in  making  provision  for  their  bodies,  as  for  their  souls, 
that  multitudes  would  be  in  a  starving  condition ;  and 
that  poverty  and  distress  would  stalk  through  our 
streets  ?  I  presume,  you  will  all  answer  in  the  affirma- 
tive. Have  we  not  then  just  cause  to  be  alarmed 
with  our  own,  and  the  stupidity  of  others  ?  Has  not 
Christ  taught  us  to  pay  no  regard  to  the  body,  com- 
pared with  our  concern  and  engagedness  for  the  salva- 
tion of  our  souls  ? 

These  evils,  you  are  sensible  prevail  among  us  in 
a  lamentable  degree.  And  what  shall  I  say  ?  Can  I 
set  before  you  stronger  motives  and  arguments  than  I 
have  repeatedly  done  ?  1  can  only  call  you  again  to 
repentance,  and  assure  you,  without  this,  you  cannot 
enter  on  this  year  with  any  hope  of  the  presence  and 
blessing  of  God.  Years  multiplied  and  improved,  in 
this  manner,  will  do  you  no  good.  Should  you  com- 
mence this  year  without  consideration — without  re- 
formation, is  there  any  probability  you  will  improve  it 
well,  should  you  live  to  spend  it  ?  Every  year  you 
misimprove  is  an  evidence,  a  pledge  that  you  will  con- 
tinue to  misimprove  them.  And  I  now  solemnly  de- 
clare to  you,  in  the  name  of  the  great  God  of  heaven 
and  earth,  that  unless  you  repent  of  these  great  and 
prevailing  evils,  that  should  God  give  you  prosperity 
in  your  ^vorldly  affi\irs  this  year,  he  will  send  his  curse 


284  ji  New  Year's  Sermon. 

with  it.  He  will  curse  your  very  blessings.  Remem- 
ber  "  the  curse  of  the  Lord  is  in  the  house  of  the 
wicked,"  let  its  other  circumstances  be  what  they 
may. 

I  do  hot  complain  of  personal  injuries.  Your 
kindness  to  me,  I  readily  acknowledge.  And  yet  if  I 
know  any  thing  of  my  own  heart,  could  I  see  a  spirit 
of  inquiry  after  God,  and  a  desire  to  be  instructed  in 
the  way  of  salvation — could  I  hear  you  inquire  "  what 
shall  we  do  to  be  saved,"  it  would  afford  me  greater 
pleasure — open  to  my  heart  a  richer  fountain  of  joy, 
than  any  temporal  riches  you  could  bestow  on  me  or 
mine.  Such  are  habitually  my  feelings  respecting  you. 
My  poor,  discouraged  heart  would  then  rejoice ;  and 
I  should  come  to  you  in  this  house  with  a  satisfaction 
which  God  hitherto  has  denied  me.  I  feel  unworthy 
of  this  satisfaction.  But  in  such  a  case,  you,  my  hear- 
ers, would  be  the  principal  gainers.  Such  an  event  I 
cannot  even  hope  for,  until  you  put  away  these  evils 
from  you.  The  heavenly  dove  will  fly  far  from  regions 
of  strife;  and  before  God  converts  sinners  in  this 
place,  his  house  will  be  filled.  You  will  here  come 
and  earnestly  implore  his  mercy.  His  Sabbaths  will 
not  be  days  of  unholy  idleness  with  you,  but  you  will 
consider  "  one  day  in  his  house  better  than  a  thou- 
sand." 

Must  I  again  say,  how  far  we  are  from  this  ?  How 
little  hope  is  there,  that  these  joyful  appearances  will 
be  seen  among  us  ? 

Your  years  are  passing  away,  never  to  retum.  O 
that  this  year  might  be  a  year  of  release  to  many  souls 


A  New  Yearns  Sermon.  285 

in  this  place.  It  is  probably  the  last  year  with  some. 
The  last  golden  sands  are  dropping.  Pass  not  over 
lightly  what  has  been  spoken,  nor  be  offended  with 
my  liberty  of  speech.  What  I  have  said,  is  the  ex- 
pression of  my  concern  for  you.  I  know  they  are 
words  of  truth  and  soberness.  God  hath  said,  "  those 
who  honour  me,  I  will  honour,  but  they  that  despise 
me  shall  be  lightly  esteemed." 


SERMON  XVIII. 

ON  THE  DAY  OF  JUDGMENT 


II    CORINTHIANS,    V.    10. 

For  we  must  all  appear  before  the  judgment  seat  of 
^hrist,  that  every  one  may  receive  the  things  done  in 
\s  body,  according  to  what  he  hath  done^  whether  it 
be  goody  or  bad. 

.ANKiND  by  the  fall  lost  the  image  and  favour  of 
God,  and  all  their  hope  of  a  happy  immortality.  The 
seiitence  pronounced  in  case  of  disobedience  was  death, 
Tlis  included,  doubtless  the  death  of  the  body,  and 
the^separation  of  the  sinful  soul  from  the  presence  of 
God.  "  But  God,  who  is  rich  in  mercy,  hath  begot- 
ten iis  again  unto  lively  hope  by  the  resurrection  of 
Jesus  Christ  from  the  dead."  Life  and  immortality 
wer^  purchased  by  him,  and  are  "  brought  to  light  by 
the  gospel."  Of  this  all  true  christians  are  now  heirs, 
and  yill  finally  be  the  happy  possessors.  The  certain 
prospect  of  this,  animated  the  primitive  believers  under 
all  th^ir  trials ;  and  the  Apostle  Paul  in  particulai'  un- 
der Ills  uncommon  share  of  sufferings.     This  blessed 


On  the  Day  of  Judgment.  28T 

hope  led  him  to  adopt  the  language  of  the  context, 
"  For  we  know  that  if  our  earthly  house  of  this  taber- 
nacle were  dissolved,  we  have  a  building  of  God,  an 
house  not  made  with  hands,  eternal  in  the  heavens." 
And  in  expectation  of  which,  he  informs  us,  that  he 
"  laboured  to  keep  a  conscience  void  of  offence,  both 
toward  God  and  man."  Wherefore,  saith  he,  "  we 
labour,  that  whether  present  or  absent,  we  may  be  ac- 
cepted of  him,"  and  he  speaks  of  being  in  the  body, 
as  a  state  of  absence  from  the  Lord.  It  is  so  com- 
paratively, for  saints,  while  in  the  body,  see  through  a 
glass  darkly ;  but  when  the  veil  of  flesh  shall  be  re- 
moved, **  they  will  see  him  as  he  is."  "  Therefore" 
he  says  in  another  place,  "  knowing  that  while  we  are 
at  home  in  the  body,  we  are  absent  from  the  Lord." 
What  the  Apostle  intended  by  the  words  immediately 
connected  with  the  text  is,  that  he  laboured  to  be  ac- 
cepted of  Christ,  whether  in  the  body  or  out ;  whether 
in  this  state  or  the  next.  He  then  adds  the  text,  as 
the  reason  of  his  concern  and  labour,  "  For  we  must 
all  appear  before  the  judgment  seat  of  Christ,  that  every 
one  may  receive  the  things  done  in  his  body,  accord- 
ing to  what  he  hath  done,  whether  it  be  good,  or  bad." 

In  these  words,  two  things  are  observable, 

I.  That  there  will  be  a  day  of  judgment. 

IL  One  particular  design  of  it,  "  that  every  man 
may  receive  according  to  the  deeds  done  in  his  body." 

The  first  idea  suggested  in  these  words  is,  a  day 
of  general  judgment.  I  said,  general  judgment,  in 
distinction  from  the  particukir  judgment,  which  will 
pass  on  every  one  at  death.  "  For  wc  must  all  apjx^ar 
before  the  judgment  scat  of  Christ." 


288  On  the  Day  of  Judgment. 

In  these  words,  it  is  more  than  intimated,  that  there 
will  be  a  day  of  general  judgment,  and  final  retribution  ; 
and  that  Jesus  Christ  will  be  the  Judge  of  all  men. 
Both  these  doctrines  being  embraced  by  the  primitive 
christians,  as  solemn,  indisputable  truths,  they  are  only 
brought  into  view  here,  by  a  phrase  of  general  import. 
In  these  words,  the  doctrine  of  the  resurrection  is  taken 
for  granted ;  for  how  shall  we  all  appear  before  the 
judgment  seat  of  Christ,  unless  raised  from  the  dead? 
The  doctrine  of  the  resurrection  is  essential  to  that 
system  of  divinity  which  supposes  a  general  judgment, 
and  a  state  of  future  rewards  and  punishments. 

The  Apostle  Paul  professedly  enters  on  the  proof 
of  the  resurrection  in  his  first  epistle  to  the  Corinthians, 
and  shows  its  certainty  from  the  resurrection  of  Christ ; 
and  hence  in  his  second  epistle,  this  doctrine  is  assum- 
ed as  proved.  But  as  the  resurrection  of  the  body  is 
an  important  article  in  the  christian  system,  it  may  be 
proper  to  consider,  with  what  force  of  argument  the 
Apostle  proves  it,  in  opposition  to  some  teachers  among 
them,  who  had  perverted  the  gospel,  by  teaching  that 
there  would  be  no  resurrection  of  the  dead.  By  deny- 
ing this  and  some  other  important  doctrines,  "  they 
had  overthrown  the  faith  of  some."  This  errour  was 
probably  derived  from  the  Sadducees,  a  principal  sect 
among  the  Je\A's,  who  denied  the  doctrine  of  the  res- 
urrection, and  the  existence  of  angels  and  spirits,  and 
consequently  the  rewards  and  punishments  of  another 
life.  Against  this  sect  of  heretics,  our  Saviour  proves 
the  resurrection  from  the  books  of  Moses,  which  they 
professed  to  believe.     *'  That  the  dead  are  raised  up, 


On  the  Day  of  Judgment.  289 

ibave  ye  not  read  what  God  said  to  Moses  at  the  bush, 
I  am  the  God  of  Abraham,  the  God  of  Isaac,  and  the 
God  of  Jacob,  he  is  not  the  God  of  the  dead,  but  of 
the  living !" 

It  seems  that  this  heresy  had  so  far  affected  the 
minds  of  some  of  the  Corinthians,  as  to  lead  them  to 
doubt  of  the  certainty  of  Christ's  resurrection,  which 
seems  to  have  been  the  reason,  why  the  Apostle  par- 
ticularly addressed  them  on  this  subject.     He  asserts, 
in  the  first  place,  the  resurrection  of  Christ.     This  as- 
sertion he  establishes  by  proofs,  which  no  reasonable 
person  would  reject,  that  is,  by  living  witnesses,  who 
saw  him  alive  after  his  crucifixion.     "  First  he  was 
seen  of  Cephas,  then  of  the  twelvb  Apostles,  after  that, 
he  was  seen  of  about  five  hundred  brethren  at  one 
time."     These  men   had  no  sinister   end   to  answer 
by  bearing  witness  to  a  falsehood   in  a  case  of  this 
kind  ;  they  had  the  best  opportunity  of  knowing  the 
truth  ;  and  the  greater  part  were  then  living  and  ready 
to  declare  what  they  saw  and  knew.     After  this,  he 
tells  them,   he  was  seen  of  James,  and  last  of  all  by 
himself.     Here  was  complete  evidence ;  for  he,  who 
will  not  believe  a  fact  upon  the  testimony  of  five  hun- 
dred credible  witnesses,  who  declare,  they  were  eye 
witnesses  of  a  plain  fact,  must  renounce  every  thing 
which  rests  on  human  testimonv,  and  even  their  own 
senses.      The  Apostle,  therefore,  having  laid  before 
them  the  evidence  of  Christ's  resurrection,   considers 
it  established,  and  reproves  them  for  their  incredulity 
in  so  plain  a  case.     "  Now  if  Christ  be  preached,  that 


290  0?%  the  Day  of  Judgment* 

he  rose  from  the  dead,  how  say  some  among  you, 
that  there  is  no  resurrection  of  the  dead  ?"  "  But  if 
there  be  no  resurrection  c  :^  the  dead,  then  is  not  Christ 
risen."  But  he  had  proved,  that  Christ  was  risen, 
and  hence  the  concKision  was  unavoidable,  that  there 
would  be  a  resurrection  of  the  dead.  This  was  not 
only  possible,  but  certain,  as  a  revealed  truth.  From 
the  certainty  of  Christ's  resurrection,  the  Apostle  goes 
on  to  declare  the  happy  resurrection  of  all  his  followers. 
"  For  Christ  died,  arose  and  revived,  that  he  might  be 
Lord  both  of  the  dead  and  of  the  living."  Tlie  cer- 
tainty of  the  resuri'ection  of  the  saints,  he  proves  from 
Christ's  being  their  head,  and  representative.  In  other 
passages,  he  asserts  the  resurrection  both  of  the  righ- 
teous and  wicked ;  and  the  other  inspired  vmters  of  the 
New  Testament,  are  very  express  on  this  interesting 
subject. 

He,  who  is  the  resurrection  and  the  life,  has  declaimed, 
"  that  the  hour  is  coming,  when  all  that  are  in  their 
graves  shall  heai;the  voice  of  the  Son  ofGod,  and  shall 
come  forth.  They  who  have  done  good,  unto  the  res- 
urrection of  life,  and  those  who  have  done  evil,  unto 
the  resurrection  of  damnation."  "  There  shall  be  a 
resurrection  both  of  the  just,  and  of  the  unjust,"  saith 
another  inspired  teacher. 

Indeed,  scarcely  any  doctrine  is  more  frequently 
brought  into  view  in  the  gos]>el  than  this.  And  the 
doctrine  of  a  general  judgment  seems  necessarily  to 
imply  a  resurrection.  It  has  been  taught  and  believed 
in  die  church  in  all  ages.  "  Enoch,  the  seventh  from 
Adam,"  prophesied  of  this  day,  saying,  "  Behold  the 


Oil  the  Day  of  Judgment.  ^9% 

Lord  cometh  with  ten  thousand  of  his  saints,  to  exe- 
cute judgment  upon  all ;  and  to  convince  all  tliat  are 
ungodly,  of  all  their  uhgodly  deeds,  which  they  have 
ungodly  committed,  and  of  all  their  hard  speeches;, 
which  ungodly  sinners  have  sj)oken  against  him.*' 
Solomon  says,  "  God  shall  bring  every  work  into 
judgment  with  every  secret  thing,  whether  it  be  good, 
or  whether  it  be  evil."  Paul  declares  "  that  God  has 
appointed  a  day  in  the  which  he  will  judge  the  world 
in  righteousness  by  that  man  whom  he  has  ordained." 
The  Apostle  John  saw,  in  that  great,  glorious  and  sol- 
emn day,  "  the  dead,  small  and  great,  ■  stand  before 
God,  and  the  books  were  opened,  and  another  book 
was  opened,  which  is  the  book  of  life,  and  the  dead 
were  judged  out  of  those  things  which  were  written 
in  the  books,  according  to  their  works."  These  pas- 
sages, without  any  comment,  literally  speak  the  lan- 
guage of  the  text ;  and  establish  the  doctrine  of  a  judg- 
ment to  come. 

The  next  consideration  suggested  by  the  tdxt  is,  that 
Jesus  Christ  will  set  as  judge  on  this  gi-eat  and  dfecisive 
day.  "  We  must  all  appear  before  the  judgment  seat 
of  Christ."  He  is  constituted  the  Judge  of  the  world. 
"  All  judgment  is  committed  unto  the  Son."  He  is 
perfectly  qualified  for  this  great,  and  all-important  bus- 
iness. Such  is  his  character,  as  God  and  man,  that 
there  can  be  no  objection  to  him  in  this  capacity. '  As 
God,  he  perfectly  knows  the  worth  and  excellency  of 
the  divine  character,  the  rights  of  God,  the  malignity 
of  sin,  and  the  desert  of  the  sinner.  He  knows  how 
to  proportion  the  punishments  of  sinners  to  their  erimc-s 


292  On  the  Day  of  Judgment. 

respective!} .  He  knows  the  power  of  all  moral  ag;ents^ 
and  is  perfectly  acquainted  with  the  heart,  and  whole 
character  of  each  individual.  He  knows  how  to  ad- 
just the  punishment  of  the  heathen,  who  have  sinned 
against  the  light  of  nature  only,  to  their  guilt ;  and 
likewise,  what  degree  of  punishment  is  due  to  those 
who  have  lived  in  rebellion  against  a  written  law.  He 
knows  what  has  been  done  to  save  sinners,  and  the  ob- 
ligations they  are  under  for  redeeming  love,  and  there- 
fore what  a  sore  punishment  they  deserve,  "  who  have 
trodden  under  foot  the  blood  of  the  Son  of  God."  He,, 
being  a  man  and  having  all  the  feelings  of  perfect  hu- 
manity, knows  how  to  pity  the  infirmities  of  human 
nature,  and  will  not  impute  those  things  to  men  as 
their  crime,  which  are  their  infirmity  or  calamity  only. 
He  knows  also  how  to  dispense  rewards  to  the  righ- 
teous, so  as  in  the  best  manner  to  display  the  wisdom 
and  grace  of  God.  The  general  design  of  "  this  great 
and  notable  day  of  the  Lord,"  is  to  dispense  rewards 
and  punishments,  in  the  most  open  and  publick  man- 
ner ;  to  close  the  scenes  of  providence  and  grace  to 
the  sons  of  Adam ;  to  fix  the  state  of  every  person  for 
eternity ;  to  wipe  away  forever,  every  aspersion  which 
has  been  thrown  on  the  divine  character  by  a  sin^I 
world.  The  reasons  of  many  dispensations  of  provi- 
dence lie  now  concealed  ;  and  the  apparently  unequal 
distribution  of  rewiU'ds  and  punishments  in  this  life 
has  led  many  to  speak  evil  of  the  ways  of  God  ;  but 
this  day  will  clear  up  the  whole,  and  unfold  the  present 
seemingly  inexplicable  windings  of  providence;  so 
that  God  will,  by  the  consciences  of  saints  and  sin.^ 


On  the  Day  of  Judgment.  29S 

ners,  *'  be  justified  when  he  speaks,  and  clear  when  he 
judges."  The  day  of  judgment  is  not  designed,  that 
God  might  explore  what  is  secret,  that  he  might 
know  what  is  just ;  but  to  manifest  to  all  what  is  just. 
Hence  it  is  called  the  day  of  the  "  revelation  of  the 
righteous  judgment  of  God." 

But  my  view  at  present  is,  to  attend  to  the  particu- 
lar design  of  the  day  of  judgment  suggested  in  the 
text ;  which  is  thus  expressed,  "  that  ever\-  one  may 
receive  the  things  done  in  his  body,  according  to  what 
he  hath  done,  whether  it  be  good  or  bad."  This  was 
the 

II.  Thing  proposed. 

Here  it  is  plain,  that  by  "  the  deeds  done  in  the 
body"  is  meant  the  character  formed  by  our  successive 
actions  during  the  present  life,  which  will  fix  our  state 
for  eternity.  Every  moral  action  contributes  its  por- 
tion to  form  the  character,  and  so  prepare  the  man  for  the 
decision  ofthat  day.  The  process  of  the  day  of j  udgment 
is,  in  many  respects,  made  very  plain.  Christ  himself 
has  given  us  a  very  striking  and  particular  description 
of  this  day  in  the  twenty  fifth  chapter  of  Matthew  ; 
and  the  same  for  substance  we  have  in  various  other 
places.  The  trumpet  shall  sound,  the  graves  shall  be 
opened,  the  dead  shall  hear,  awake  and  rise.  Adam 
with  all  his  posterity,  whether  they  have  been  buried 
in  the  sea,  swallowed  by  earthquakes,  or  devoured  by 
wild  beasts,  shall  be  called  forth  to  judgment.  The 
judge  shall  appear  in  the  clouds  of  heaven,  attended 
by  an  innumerable  company  of  angels,  "  and  before 
him  shall  be  gathered  all  nations,  and  he  shall  separate 


2S4  On  the  Day  of  Judgment. 

them,  one  from  another,  as  a  shepherd  divideth  the 
sheep  from  the  goats ;  then  shall  the  king  say  unto 
them  on  his  right  hand,  Come,  ye  blessed  of  my  Father, 
inherit  the  kingdom  prepared  for  you  before  the  foun- 
dation of  the  world.  Then  shall  he  say  unto  them 
on  his  left  hand,  Depart  from  me,  ye  cursed  into  ever- 
lasting file  prepared  for  the  devil  and  his  angels."  This 
is  the  process  of  that  day  "of  decision  and  despair" 
given  by  Christ  himself ;  and  all  may  therefore  know 
assuredh%  that  these  things  will  take  place  as  if  the  day 
were  now  present. 

From  this  representation,  it  appears,  that  there  will 
then  be  found  two  classes  of  men,  and  but  two ;  and 
tliat  the  retributions  of  these  will  be  infinitely  different. 
From  which  it  appears,  that  there  now  is,  and  will  then 
be  found,  an  important  and  radical  distinction  in  their 
moral  characters.  On  this  difference,  will  be  founded 
the  distinction  and  sentence  of  the  Judge.  This,  in 
his  account)  will  be  rewarding  them  according  to  their 
works-  By  which  we  ai'e  not  to  understand  their  ex- 
ternal actions  simply,  but  their  real  character  formed 
by  the  temper  of  the  heart,  expressed  in  outward  con- 
duct.. There  is  no  morality  in  mere  action,  without 
any  design  or  intention  of  the  heart.  The  state  of  the 
heart  is  always  brought  into  view,  when  it  can  be,  in 
forming  our  judgments  of  the  desert  of  human  actions. 
And  there  is  the  same  reason,  and  propriety,  that  God 
should  express  his  approbation  and  lo\'e  of  those  holy 
exercises  of  the  heart,  and  acts  which  flow  from  them, 
as  that  he  should  express  his  disapprobation  of  an  un- 
holy heart  and  its  fruits.     When  works  are  spoken  of 


On  the  Day  of  Judgment.  29S 

in  scripture,  as  good  and  bad,  rewardable  and  punish-" 
able,  the  exercises  of  the  heart,  of  which  external  ac- 
tions are  only  the  expression,  are  always  intended  ;    as 
without  them  no  external  action  can  be  either  good  or 
bad,  in  a  religious  view.      Since  mankind  are  to  re- 
ceive according  to  the  deeds  done  in  the  body,  it  is 
manifest,  that  all  their  moral  actions  are  noted  down  in 
the  book  of  God's  remembrance ;    so  that  not  one  of 
all  our  thous-hts,  words  and  deeds  will  then  be  forsfot- 
ten ;    but  weighed  in  an  impartial,  unerring  balance^ 
and  have  their  weight  of  mfluence  in  determining  our 
character  and  proportioning  our  respective  retribution. 
For  if  any  of  the  moral  actions  of  men  were  not  brought 
into  judgment,  it  could  not  be  said  of  such  persons^ 
that  they  received  according  to  the  deeds  done  in  the 
body.     Moreover,  there  is  the  same  reason,  that  men 
should  give  an  account  for  every  moral  action,  as  for 
any  one.     We  may  as  well  suppose,  that  none  of  the 
sinner's  crimes  will  be  brought  into  judgment  against 
him,  as  that  any  of  them  shall  be  left  out  of  the  ac- 
count ;  and  that  he  will  escape  punishment  entirely^ 
as  that  any  one  sin  will  pass  unpunished,  which  it 
would,  if  in  his  future  account  any  sin  should  be  omit- 
ted.    Beside,  such  a  supposition  would  defeat  one 
great  design  of  the  day  of  judgment,  which  is  to  man- 
ifest the  righteous  judgment  of  God.     But  tliis  could 
not  be  done,  unless  the  real  and  whole  character  of  the 
sinner  were  displayed,  ^v•hich  can  be  done  only  by  ex- 
hibiting all  his  sins.     If  God  will  cause  "  every  one  to 
receive  according  to  his  deeds,"  which  is  asserted  in 
the  text,  and  in  many  other  passages,  th.en  he  \\\\\ 


1296  On  the  Day  of  Judgment. 

punish  the  sinner  according  to  the   nature,  number 
and  aggravation  of  his  crimes.     And  if  so,  then  they 
must  all  appear,  or  how  will  his  punishment  be  "  a  rev- 
elation of  the  righteous  judgment  of  God  ?"  If  all  his 
sins,  in  all  their  aggravations  do  not  appear,  and  yet  he 
is  punished  according  to  this  rule,  the  day  of  judg- 
ment will  serve  rather  to  fix  a  blot  on  the  divine  char- 
acter, than  to  wipe  off  all  aspersions  from  it,  and  estab- 
lish his  justice,  and  impartiality  in  the  view  of  rational 
creatures.     But  if  all  the  sins  of  the  wicked  shall  ap- 
pear, and  they  are  punished   accordingly,   then  the 
righteous  judgment  of  God  will  be  manifest.     And  as 
this  is  one  design  of  that  great  and  dreadful  day,  we 
may  be  sure,  that  all  the  sins  of  men  will  be  brought 
into  judgment.     Accordingly  we  are  informed  in  the 
oracles  of  truth,  that  this  will  be  the  solemn  fact.    "  Ev- 
ery idle  word  that  men  shall  speak,  they  shall  give  an 
account  of  in  the  day  of  judgment."      **  In  that  day, 
God  will  judge  the  secrets  of  men  by  Jesus  Christ.*" 
Solomon,  warning  young  persons,  (who  are  ready  to 
imagine  their   youthful    follies   \Aill  be    overlooked,) 
against  youthful  vanities  of  every  kind,  enforces  the 
warning  by,  "  Know  thou  that  for  all  these  things,  God 
will  bring  thee  into  judgment."   O  youth,  remember 
this  in  all  your  vanities  and  sins.     Let  it  be  engraven 
upon  the  table  of  your  hearts.     Your  secret  sins  will 
all  be  exposed  to  view. 

From  the  nature  of  sin,  the  object  against  whom  it 
is  committed,  and  the  final  sentence  which  Christ  ha» 
told  us  he  will  pronounce  on  the  wicked,  we  may 
certainly  conclude,  that  the  punishment  of  the  impen- 


On  the  Day  of  Judgment.  :297 

itent  will  be  infinitely  dreadful.  And  as  the  works  of 
the  righteous  are  of  a  different  nature  from  those  of 
the  wicked,  so  their  reward  will  be  totally  different  in 
its  nature ;  as  appears  from  the  final  sentence  to  be 
pronounced  upon  them. 

Thus  it  appears,  from  the  cuiTcnt  voice  of  scripture, 
that  there  will  be  a  day  of  judgment,  in  order  to  which 
there  will  be  a  resuirection  of  the  dead,  both  of  the  just 
and  of  the  unjust ;  and  tliat  evt;ry  one  of  Adam's  race 
will  appear  before  God.  You  and  I,  my  hearers, 
must  stand  before  the  dread  tribunal  of  Christ,  and 
there  be  judged,  and  have  our  state  fixed  for  eternity, 
according  to  our  real  characters.  For  Christ  will 
judge  the  secrets  of  our  hearts  according  to  his  gospel, 
and  then  hold  up  the  hearts  of  saints  and  sinners  to 
publick  view. 

Then  will  the  openly  profane  and  immoral  sinner, 
receive  according  to  the  deeds  done  in  his  body. 
Then  will  the  painted  hypocrite  be  exposed,  and  his 
sins  be  set  in  order  before  him,  in  such  a  convincing 
light,  that  his  mouth  will  be  stopped,  and  the  righteous 
judgment  of  God  clearly  appear.  All  sinners  will  see 
the  justice  of  God  in  their  final  condemnation.  It  is 
important  that  God  should  convince  ungodly  men  of 
their  guilt;  because  without  such  conviction,  it  would 
forever  appear  to  them,  that  God  is  unjust,  and  that  they 
suffer  wrongfully  froni  his  almighty  hand.  If  ungod- 
ly men  shall  be  "  punished  with  everlasting  destruc- 
tion from  the  presence  of  the  Lord,"  it  is  necessary 
for  the  honour  of  God,  that  they  feel  it  to  be  just. 
Should  God  cast  the  vilest  sinner  into  hell,  and  give 
39 


298  On  the  Day  of  Judgment. 

him  no  other  views  of  sin,  of  his  law,  and  of  his 
holy  character,  than  he  now  has,  he  would  forever  lift 
up  his  eyes  to  heaven  and  say,  God  is  unjust.  Should 
ungodly  men  always  have  the  same  views  they  now  have, 
God  would  always  appear  unjust,  and  they  excusable. 
Sinners  in  this  world  do  not  feel  deserving  of  God's 
wrath ;  and  he  will  never  punish  them  without  giving 
them  different  views  of  sin.  Sometimes,  when  God 
awakens  sinners  in  this  world,  and  gives  them  just  ap- 
prehensions of  his  holy  law,  and  the  desert  of  sin,  they 
are  astonished  that  God  should  keep  them  out  of  hell. 
They  feel  that  they  deserve  it,  and  could  not  complain 
of  God,  should  that  be  their  awful  portion.  But  the 
day  of  judgment  will  produce  clearer  conviction  in 
the  conscience  of  the  ungodly,  than  any  sinner  ever 
had  in  this  w^orld.  No  sinner  ever  had  his  sins  set  in 
order  before  him,  as  God  will  then  set  them  in  his 
view  ;  and  God's  character  will  appear  as  spotless,  and 
his  throne  as  guiltless  to  the  ungodly  themselves,  as 
to  saints  and  angels  in  heaven.  Sinners  will  sink  into 
hell  with  overwhelming  convictions  of  its  justice.  No 
ungodly  soul  will  ever  look  up  to  the  abode  of  God, 
and  say,  God  is  unjust  in  my  destruction.  Convic- 
tion will  silence  every  murmur  against  God.  This  is 
all  agreeable  to  scripture,  and  perfectly  rational.  Sin- 
ners are  reasonable  creatures,  and  feel  that  they  act 
freely.  It  is  agreeable  to  reason,  that  there  should 
be  a  day  of  judgment,  and  a  state  of  retribution. 
So  that  the  scriptures,  by  revealing  a  day  of  judgment, 
and  a  state  of  rewards  and  punishments,  make  that 
certain,  which  appears  reasonable  in  itself. 


On  the  Day  of  Judgment.  299 

f^  IMPROVEMENT. 

1.  From  the  design  of  the  judgment  day,  it  is  very 
desirable,  as  well  as  solemn.  It  is  desirable  as  a  vin- 
dication of  the  divine  character.  How  much  reproach, 
and  dishonour  are  cast  on  God  in  this  world  ?  Many 
thousand  years,  ungodly  men  all  over  the  earth,  have 
been  speaking,  and  acting  against  God.  Thousands, 
every  moment  blaspheming  his  name,  and  with  bold- 
ness rising  up,  and  trampling  his  honour  in  the  dust, 
in  a  thousand  different  ways.  God  suffers  one  gener- 
ation after  another  to  rise  up  and  act  out  their  hearts. 
Some  denying  his  being — others  speaking  against  his 
government.  Some  slaying  his  people — others  cruci- 
fying his  Son.  Some  denying,  and  others  ridiculing 
his  gospel,  and  saying  his  ways  are  unequal.  The  in- 
fidel boasts  and  says,  "  where  is  the  promise  of  his 
coming?"  Ungodly  men  take  courage  and  join  hand 
in  hand  in  sin.  It  seems  very  undesirable  that  all  these 
reproaches  should  lie  forever  on  the  character  of  God. 
Were  there  no  day  of  judgment-— were  ungodly  men 
never  to  be  "  convinced  of  their  ungodly  deeds,"  how 
would  it  appear,  that  God  is  a  holy,  righteous  God  ? 
I  have  frequently  thought,  that  it  was  not  strange,  that 
a  man,  ignorant  of  a  judgment  day,  should  conclude, 
that  God  concerned  not  liimself  in  the  conduct  of  men. 
When  he  sees  the  honour  of  God  trodden  under  foot, 
and  his  arm  not  lifted  to  avenge  the  wrong,  what  must 
he  conclude?  But  revelation  saith,  "behold  he comcth." 

Place  a  holy  being,  in  this  world,  who  knows  noth- 
ing about  a  judgment  day,  and  let  him  look  round  on 
mankind,  and  how  dark  would  the  whole  appear  ?    Lift 


300  On  the  Day  of  Judgment. 

up  the  veil,  and  let  him  see  ungodly  men  convinced 
before  the  bar  of  their  Judge  ;  how  solemn  yet  satisfy- 
ing is  the  prospect  ? 

2.  Does  not  this  subject  cast  a  particular  gloom  on 
the  future  state  of  sinners  ?  There  is  no  room  to  hope 
that  sinners  will  escape  the  righteous  judgment  of  God. 
Some  flatter  themselves,  that  all  will  be  well  with  them 
hereafterj  though  they  live  to  themselves,  and  dis- 
regard the  commands  of  God.  But  there  is  no  ground 
for  such  a  hope,  either  from  reason,  or  scripture. 
Such  will  certainly  meet  with  disappointment  and  con- 
fusion in  the  end. 

We  may  now  as  certainly  determine  how  Christ  will 
treat  all  swearers,  drunkards,  whoremongers,  fornica- 
tors, theives,  liars,  and  all  impenitent  sinners,  as  if 
we  now  stood  before  his  bar,  and  heard  him  say,  "  de- 
part, ye  cursed  into  everlasting  fire."  Only  admit  that 
there  will  be  a  judgment  day,  and  there  cannot  remain 
a  doubt,  whether  God  will  put  a  distinction  "  between 
him  who  sweareth,  and  him  who  feareth  an  oath  ;  be- 
tween him  that  serveth  God,  and  him  that  serveth  him 
not." 

3.  Since  these  things  are  so, "  what  manner  of  per- 
sons  ought  we  to  be  ?"  This  is  the  pathetic  conclu- 
sion of  the  Apostle  in  the  view  of  a  day  of  final  retri- 
bution for  the  righteous  and  the  wicked.  And  how 
natural  and  important  is  the  inference  from  such  a  sub- 
ject ?  For  in  the  view  of  these  things,  we  are  constant- 
ly acting  for  eternity — forming  characters  for  the  day 
of  judgment.  There  is  not  a  thought,  word,  nor  ac- 
tion, but  is  big  with  its  consequences.      It  is  plain, 


On  the  Day  of  Judgment.   '  301 

that  our  great,  and  main  business  in  life  should  be  to 
prepare  for  this  grand  event.  This  is  an  object,  we 
should  never  lose  sight  of  in  any  of  the  employments 
of  life.  Then  we  shall  be  tried — and  tried  for  what  ? 
Remember,  eternal  things  depend  on  the  issue  of  this 
trial.  He,  who  is  then  found  "  holy,  will  be  holy  still," 
and  "enter  into  the  joys  of  his  Lord."  These  infi- 
nitely exceed  all  present  conception.  "  E}'e  hath  not 
seen,  nor  ear  heard,  neither  have  entered  into  the  heart 
of  man,  the  things  which  God  hath  prepared  for  tliem 
that  love  him."  "  And  he  that  is  unholv,  will  be  un- 
holy  still."  He,  will  enter  upon  his  state  of  lamenta- 
tion and  woe,  which  knows  no  abatement  nor  end. 

I  say,  if  these  things  be  so,  how  surprising  is  it, 
they  are  not  more  realized,  both  by  old  and  young? 
Especially  since  we  have  both  reason  and  scripture 
daily  proclaiming  their  probability  and  certainty.  How 
surprising  is  it,  that  so  many  old  people,  who  are  just 
ready  to  launch  into  eternity,  live  thoughtless  of  these 
things,  which  are  just  before  them,  and  do  not  seem 
to  realize,  that  in  a  few  days,  they  must  enter  into  the 
world  of  spirits,  and  be  fixed  in  happiness  or  v/oe, 
according  as  their  character  shall  be !  Alas,  what  shall 
I  say  to  such  ?  Do  you  consider  that  your  day — your 
precious  day  of  probation  is  almost  closed  ? — That 
you  must  soon  depart  to  be  here  no  more  ?  Do  you 
daily  remember,  that  there  is  no  work,  nor  device,  nor 
knowledge  in  the  grave  ?  If  you  think  but  little  about 
these  things,  is  it  not  an  evidence,  that  you  arc  indeed 
unprepared  ?  You  do  not  think  about  death ;  about 
standing  before  the  Son  of  man.  Wonderful  stupidity  ! 


302  On  the  Day  of  Judgment. 

Is  it  not  the  character  of  the  Godly,  old  and  young,  that 
they  are  "  looking  for,"  and,  by  a  realizing  view  of  the 
shortness  of  life,  "  hastning  to  the  coming  of  Christ." 
And  how  surprising  is  it,  that  any  of  you,  who  are  in 
the  decline  of  life,  should  be  insensible  of  the  near  ap- 
proach of  death,  and  judgment,  and  their  eternal  and 
fatal  consequences  to  you,  if  unprepared  for  this  day  ! 
Especially  to  find  any  of  you  less  thoughtful  of  these 
things,  than  you  wep6  in  youth  !    It  is  often  the  case, 
that  old  people  are  less  apprehensive  of  death — less 
concerned  about  the  result  of  the  day  of  judgment  as 
to  themselves;    less  solicitous  to  be  found  of  their 
Judge  in  peace,  than  in  youth.      This  is  a  certain  mark 
of  increasing  hardness  of  heart.     O  how  melancholy  ! 
how  dismal — how  almost  hopelss  is  the  case  of  such ! 
What  shall  I  say  to  my  young  hearers  ?    You  are 
to  give  an  account  of  all  your  conduct.    You  know  not 
but  you  may  be  called  to  do  this  before  the  aged.     Do 
you  believe,  that  you  are  accountable — that  the  religion 
of  Jesus  is  necessary  for  you,  to  appear  in  safety  be- 
fore the  bai'  of  God  ?  Why  then  do  you  not  feel  this, 
and  daily  act  for  that  day  ?   God  will  bring  you  into 
judgment,  for  every  vanity — for  disregarding  his  word  ; 
for   neglecting  and  profaning  his  Sabbath — for  pre- 
sumptuously depending  on  future  time.     You  will  as- 
suredly stand  before  him,  and  how  soon  your  day  of 
grace  v/\\\  close,  you  know  not.     And  you  must  ap- 
pear either  on  his  right  hand,  or  his  left.     You  will  be 
justified  or  condemned.      There  is  no  other  altema- 
tive.    .Pursue  the  ways  of  sin,  live  unmindful  of  God, 
and  of  this  great  day  ;   nothing  more  is  necessary  to 


On  the  Day  of  Judgment.  303 

make  it  a  day  of  despair.  Should  you  do  this,  I  testi- 
fy to  you,  in  the  name  of  the  Judge,  that  you  shall 
in  that  day  call  in  vain,  *'  to  the  rocks  and  moun- 
tains to  fall  on  you,  and  cover  you  from  the  face  of 
him,  that  sittetli  on  the  throne,  and  from  the  wrath  of 
the  Lamb."" 


k^Av*.- 


SERMON  XIX. 


ON  REPENTANCE. 


MARK,  vi.  12. 

.4nd  they  went  out,  and  preached  that  men  should 
repent. 

Xn  the  preceding  part  of  this  chapter,  we  have  the 
account  of  Christ's  sending  his  twelve  disciples  to 
preach ;  and  he  doubtless  gave  them  particular  direc- 
tions what  to  preach. — On  what  doctrines  to  insist. 
And  may  we  not,  from  the  manner  of  their  preaching 
judge  of  the  tenor  of  his  directions  to  them  on  this 
subject  ?  "  And  they  went  out,  and  preached  that  men 
should  repent."  Christ  had  told  them  the  nature  and 
importance  of  the  commission  with  which  they  were 
charged,  and  informed  them,  "  that  it  would  be  more 
tolerable  for  Sodom  and  Gomorrah  in  the  day  of  judg- 
ment, than  for  that  city  which  should  refuse  to  hear 
them. ' '  And  as  they  went  forth,  preaching  repentance, 
it  is  reasonable  to  conclude,  they  had  been  thus  in- 
structed by  their  Lord  and  master,  and  that  he  con- 


Oil  Repentance.  305 

sidered  this  a  cardinal  doctrine  of  his  gospel  which  his 
disciples  were  to  publish.  In  discoursing  upon  these 
words,  it  will  be  natural  to  describe  in  the 

I.  Place,  the  nature  of  this  important  duty. 

II.  Show  its  extent.     And, 

III.  Point  out  the  motives  by  which  this  should  be 
enforced. 

I.  What  is  repentance  ?     It  is  taken  for  granted  in 
all  passages  of  this  kind,  that  man  is  a  fallen,  guilty 
creature.      For  they  who  haye  never  offended  their 
Maker  by  sin,  have  no  reason  for  repentance.    "  Just 
persons  have  no  need  of  repentance."      When  there- 
fore Christ  orders  repentance  to  be  preached  to  the 
world,  it  implies  that  the  world  is  in  a  fallen,  guilty 
state.     To  preach  repentance  to  a  creature  not  guilty 
would  be  impertinent ;    it   would  be   an   imposition. 
But  Christ  has  commanded  repentance  to  be  preached 
to  all  nations,  and  "  he  commands  all  men  every  where 
to  repent."     This  he  tells  us  was  one  important  branch 
of  his  own  business  into  the  world ;  "  I  came  not  to 
call  the  righteous,  but  sinners  to  repentance,"     Re- 
pentance is  an  essential  part  of  the  religion  of  a  sinner  ; 
and  therefore  it  becomes  very  important  to  distinguish 
true    repentance  from   every   counterfeit  appearance. 
You  will  then  give  me  your  attention  while  I  endeav- 
our to  display  its  nature.     And  I  would  first  observe, 
that  repentance  is  an  exercise  of  the  heart,  not  of  the 
intellectual  part  of  man.     It  is  a  moral  exercise,  for  it  is 
connected  with  the  divine  approbation ;   and  it  is  cer- 
tain, according  to  the  constitution  of  the  covenant  of 
grace,  that  all  broken  hearted  penitents  shall  inherit 
i40 


306  On  Repentance. 

the  kingdom  of  heaven.  There  is  therefore  something" 
more  in  true  repentance,  than  a  conviction  of  the  un- 
derstanding and  conscience  of  the  evil  of  sin.  Repen- 
tance according  to  the  original,  is  a  change  of  mind ; 
and  is  called  repentance  towards.  God  ;  doubtless  be- 
cause it  is  a  turning  from  the  love  of  sin,  to  the  love 
of  holiness.  All  holy  exercises  are  of  the  same  nature, 
but  are  called  by  different  names,  as  they  respect  dif- 
ferent objects.  That  peculiar  exercise  of  heart,  which 
is  denominated  repentance,  has  for  its  immediate  object, 
the  evil  cf  sin ;  and  essentially  consists  in  a  heart- 
affecting  sense  of  one's  own  character  as  a  sinner.  Re- 
pentance, consisting  in  a  sense  of  the  vilenes  of  our 
own  characters  as  sinners,  necessarily  implies  godly 
sorrow,  which  consists  in  a  sense  of  the  evil  of  sin,  as 
opposed  to  the  pure  and  holy  nature  of  God.  God 
hates  sin,  because  it  is  opposed  to  the  good  and  hap- 
piness of  the  universe  ;  and  he,  who  has  godly  sorrow 
for  sin,  hates  it  for  the  same  reason.  And  repentance 
implies  both  a  sense  of  the  hateful  nature  of  sin,  and 
of  our  own  vileness  on  account  of  the  sinfulness  of 
our  nature  ;  and  this  is  so  essential  to  the  character  of 
a  true  penitent,  that  there  can  be  no  such  thing  as  true 
repentance,  when  there  is  no  sense  of  self-pollution  and 
defilement.  This  appears  from  the  examples  of  re- 
pentance recorded  in  scripture ;  and  the  manner  in 
which  true  penitents  have  expressed  the  feelings  of 
their  hearts.  Job  expressed  the  penitent  exercises  of^ 
his  heart  in  the  following  language,  "  Behold  I  am 
vile,  what  shall  I  answer  thee  ?"  "  I  have  heard  of  thee 
by  the  hearing  of  the  ear,  but  now  mine  eye  secth  thee. 


On  Heptntattee.  307 

wherefore  I  abhor  myself  and  repent  in  dust  and  ashes." 
David  expresses  his  repentance  in  this  confession,  "  I 
have  sinned  against  the  Lord;"  "Against  thee, 
thee  only  have  I  sinned  and  done  this  evil  in  thy  sight." 
See  the  same  temper  of  heart  exhibited  by  the  prodi- 
gal son,  when  he  returned  to  his  father.  "  Father" 
said  he,  "I  have  sinned  against  heaven  and  in  thy 
sight,  and  am  no  more  worthy  to  be  called  ihy  son." 
Sec  in  the  publican  the  same  exercise  expressed  in 
these  words,  "  God  be  merciful  to  me  a  sinner."  True 
repentance,  as  appears  from  these  passages,  does  not 
consist  in  wishing  I  had  never  sinned,  but  in  self  abhor- 
rence on  account  of  it.  This  being  the  nature  of  re- 
pentance, it  appears  that  the  love,  and  allowed  practice 
of  any  sin  are  inconsistent  with  a  truly  penitent  temper. 
All  sin  is  of  the  same  nature,  and  therefore  to  suppose 
that  a  true  penitent  may  love  any  kind  of  sin,  and  al- 
lowedly live  in  the  practice  of  it,  is  a  contradiction  ;  for 
it  is  supposing,  that  he  approves  of  that,  which  by  the 
supposition  he  abhors  and  forsakes.  True  repentance 
is  therefore  of  such  a  nature,  that  the  subject  of  it, 
breaks  off  his  iniquities  of  heart,  lip,  and  life.  Light 
and  darkness,  may  as  consistently  be  supposed  to  pre- 
vail in  the  same  place  and  at  the  same  time,  as  that 
the  love  and  practice  of  any  known  sin  can  prevail  in 
the  heart,  which  is  the  subject  of  true  repentance. 
They  cannot  exist  together ;  and  when  the  love  and 
practice  of  any  sin  is  habitual,  there  is  reason  to  fear, 
and  I  believe  I  may  safely  add  to  conclude,  there  nev- 
er was  any  true  repentance  in  that  heart.  For  grace  in 
the  heart  is  an  immortal  seed,  and  does  not  forsake  the 


308  On  Replmtanee. 

oTound  in  which  it  hath  taken  root,    but  grows  and 
spreads  its  branches,  and  finally  triumphs  over  the  nox- 
ious weeds  of  sin,  which  spring  up  spontaneously  in 
the  natural  heart.      From  the  nature   of  true  repen- 
tance,  and  from  the  nature  of  sin,  it  appears,  that  no 
person  can  truly  repent  of  one  sin  and  yet  remain  impen- 
itent, with  respect  to  others.     For  all  sin  being  of  the 
same  nature,  that  Qxercise  which  may  be  properly  called 
repentance  with  respect  to  any  one  sin,  is  in  its  own 
nature  hatred  of  all  sin.     A  person  may  have  his  mind 
much  upon  some  particular  sin,  which  he  has  commit- 
ted, and  be  deeply  affected  with  a  view  of  it,  while 
there  are  many  others  of  which  he  is  guilty,  which  are 
not  so  immediately  in  his  view ;    yet  as  all  sin  is  of 
the  same  nature,  that  which  is  of  the  nature  of  true 
repentance  of  one  sin,  is  repentance  of  all  sin.      From 
these    observations    it   also   appears,  that   no   person 
has  any  reason  to  think  he  has  true  repentance  of  any 
one  sm,  while  he  lives  in  the  indulgence  of  any  cor- 
ruption ;    or  that  he  is  in  a  pardoned,  justified   state, 
while  he  finds  any  sin  agreeable  to  him.      For  re- 
pentance is  before  forgiveness  ;  which  is  plain  from 
this  single  consideration,  that  all  the  impenitent  are 
in  a  state  of  condemnation.      It  has  been  shown,  that 
repentance  is  inconsistent  with  the  love  and  allowed 
indulgence  of  sin  of  any  kind.    They  therefore  who 
love  and  habitually  indulge  in  any  known  sin  are  not 
in  a  justified,   but  in  an  impenitent  and  condemned 
state.      Whatever  they  may  imagine,   they  are  under 
the  curse  of  the  divine  law,  and  the  wrath  of  God  a- 
bideth   on  them.     He  that  sinneth  allowedly   know- 
eth  not  God. 


On  Repentance.  309 

> '  True  repentance  is  a  compliance  with  the  gospel, 
by  which  the  guilty  escape  the  \vnith  and  curse  of 
God  due  for  sin ;  and  every  such  jierson  sees  sin  in 
its  hateful  nature,  and  feels  in  some  degree  properly 
toward  it.  In  short  he  sees  himself,  and  is  humbled 
to  the  dust  on  account  of  his  own  vileness.  He  sees 
that  he  may  properly  abhor  himself,  and  he  does  abhor 
himself.  This  is  the  character  of  the  humble,  contrite 
heart.     As  to  the  extent  of  this  duty  which  was  the 

II.  Thing  to  be  considered.  We  may  observe,  that 
the  AiK)stle  informs  us  "  that  God  now  commands  all 
men  every  where  to  repent."  Which  words  imply 
that  repentance  is  the  immediate  duty  of  all  men.  No 
man,  no  sinner,  can  live  a  single  day,  a  single  hour 
without  repentance  without  violating  this  command  of 
God.  Notliing  is  more  plain  than  that  an  impenitent 
temper  of  heart  is  exceedingly  criminal ;  it  is  impossible 
it  should  be  otherwise ;  for  were  we  to  suppose,  that 
a  temper  to  love  sm  were  not  criminal,  sin  would 
change  its  nature  and  be  no  longer  sin.  But  the  love 
of  sin  is  in  its  own  nature  wrong,  hence  it  follou's,  that 
repentance,  which  is  a  turning  from  sin  to  God  is  al- 
ways a  duty,  and  there  never  jvas  nor  can  be  a  sinner 
found,  who  ought  not  immediatel)'  to  repent,  or  in 
other  words,  hate  sin  and  turn  from  it.  The  obliga- 
tion to  repentance  results  from  the  reasonableness,  that 
God  should  be  loved  and  obeyed  by  his  rational  crea- 
tures, and  from  the  odious,  destructive  nature  and 
tendency  of  sin.  It  must  be  the  duty  of  every  moral 
agent  who  has  sinned,  to  exercise  the  temper  of  a  pen- 
itent.      So  long  as  all  moral  beings  are  under  indis- 


510  On  Mepefitanee. 

pensable  o^iligations  to  love  God  and  hate  sin,  so  long 
it  will  he  their  duty,  when  sinners,  to  repent  and  love 
their  Maker.  The  command  to  repent  is  not  to  be 
considered  in  the  light  of  a  mere  positive  precept 
which  makes  something  our  duty,  which  before  was 
not  a  duty.  A  gracious  attendance  on  the  supper  of 
the  Lord  is  a  duty  resting  on  a  positive  command, 
and  was  not  a  duty  before  it  was  thus  commanded. 
But  the  obligation  of  sinners  to. repent  is  not  of  this 
nature ;  but  results  from  their  relation  to  God  as  his 
creatures ;  and  repentance  was  a.  duty  antecedent  to 
any  express  command  in  the  case.  The  command, 
requiring  repentance  of  all  men,  is  only  a  declaration  of 
what  was  right  and  suitable  in  the  reason  and  nature  of 
things.  It  was  always  proper,  and  indeed  an  indis- 
pensable duty  for  all  creatures  to  love  God,  and.  hate 
sin,  and  for  the  same  reason  it  is  the  duty  of  every 
simier  to  return  to  God  by  repentance.  The  express 
command  of  God  does  not  in  tliis  case  alter  the  nature 
of  duty,  nor  make  that  now  a  duty,  which  was  not  so 
before,  but  only  expresses  what  is  in  its  own  nature 
Tight.  It  is  however  true  that  sinners  are  under  greater 
obligations  to  repentance,  since  the  light  and  grace  of 
the  gospel  have  appeared,  than  before.  They  now 
know  their  Master's  will,  by  an  express  revelation  ; 
their  obligations  to  this  duty  are  more  clear  and  urgent ; 
and  they  are  more  criminal  in  living  in  impenitence. 
For  guilt  ever  increases  according  to  the  light  and  ev- 
idence against  wliich  a  creature  sins.  On  this  princi- 
ple it  was  that  our  Saviour  said,  "  the  servant  who 
\nQ\N  his  master's  vv^ill  and  prepared  not  himself,  nor 


On  Repentance.  '  'all 

did  according  to  his  will,  shall  be  beaten  with  many 
stripes." 

Besides  all  who  live  impenitently  under  the  light  of 
the  gospel,  cast  open  contempt  on  the  authority  of  the 
great  and  blessed  God,  "  who  now  commands  all  men 
every  where  to  repent.  Such  persons  virtually  despise 
all  the  grace  revealed  in  the  gospel,  that  new  and  living 
way  of  salvation  for  sinners.  God  can  consistently 
■pardon  the  penitent  only  for  the  sake  of  Christ.  Re- 
pentance is  then  an  important,  reasonable  and  necessa- 
ry duty,  from  which  no  man  is,  or  can  be  exempted. 
It  is  binding  on  ail  sinners  in  all  places,  and  at  all  times, 
especially  upon  the  sinner  who  enjoys  the  superior  ad- 
vantages of  gospel  light.     I  shall  now  in  the 

III.  Place,  according  to  the  method  proposed,  show 
the  reasons  which  urge  this  duty. 

1.  It  is  the  duty  of  sinners  to  repent  because  of  the 
evil  of  sin.     Repentance,  you  will  remember  is  a  turn- 
ing from  sin  to  God.      Sin  is  an  infinite  evil,  it  is 
fraught  with  infinite  mischief,  and  in  its  own  nature 
tends  to  destroy  all  the  holiness  and  happiness  in  the 
imiverse.      All   the  misery  in  the  universe  proceeds 
from  sin,  and  could  it  have  its  unrestrained  influence, 
it  would  dethrone   God,   and  destroy  his  kingdom - 
This  is  evident  from  what  in  fact  takes  place  in  every 
heart  where  sinful  affections  predominate.     Here  it  de- 
thi'ones  God  and  sets  up  some  detestable  idol  in  his 
place;    and  this  is  the  tendency  of  sin  universally. 
This  being  the  tendency  of  sin,  it  is  in  its  nature  in- 
finitely hateful,  and  repentance  is  the  most  reasonable 


312  On  Repentance. 

service.  When  a  man  repents  and  forsakes  sin,  then, 
and  not  till  then  does  he  act  reasonably  ;  and  feel  suit- 
ably toward  God,  and  the  into-est  of  his  kingdom. 
The  evil  of  sin  is  therefore  the  proper  motive  to  re- 
pentance. 

2.  God  commands  sinners  to  repent.  This  is  an- 
other reason  of  the  duty.  There  is  no  sinner  who 
hears  the  gospel,  but  hears  God,  his  rightful  Lord  and 
Sovereign  calling  him  to  repentance.  This  is  a  cardi- 
nal doctrine  of  the  gospel,  and  so  essential  to  the 
christian  system  that  no  person  can  be  said  to  preach 
the  gospel,  who  does  not  in  the  name  of  God  call  sin- 
ners to  repentance. — But  is  it  reasonable  for  a  crea- 
ture to  obey  God  ?  Then  it  is  the  sinner's  duty  to  re- 
pent, for  God  commands  it. 

3.  Another  reason  why  sinners  should  repent  is,» 
that  there  is  no  such  thing  as  receiving  the  benefits  of 
the  gospel  v/ithout  it.  The  final  benefits  of  Christ's 
redemption  are  reserved  for  the  penitent  only.  Hence 
Christ  thus  declares  his  commission,  "  The  spirit  of 
the  Lord  is  upon  me,  because  he  hath  anointed  me  to 
preach  good  tidings  to  the  meek  ;  he  hath  sent  me  to 
bind  up  the  broken  in  heart,  and  to  comfort  all  that 
mourn."  This  is  only  another  expression  for  the 
penitent ;  and  it  is  in  fact  contrary  to  Christ's  design 
to  comfort  impenitent  sinners.  The  peculirir  prom- 
ises and  comforts  of  the  gospel  belong  to  the  penitent 
only.  The  impenitent  sinner  has  no  share  in  them  ;  nor 
could  he  enjoy  them. — They  are  as  far  out  of  his  reach, 
while  an  impenitent  sinner,  as  heaven  is.  No  sinner 
can  receive  Christ  as  his  Prophet,  Priest  and  King,  and 


On  Repentance,  313 

cordially  approve  of  his  character  as  Mediator,  till  his 
heart  is  humble  and  broken  for  sin. — Until  sin,  which 
Christ  came  into  the  world  to  condemn,  appears  to 
him  exceedingly  sinful.  No  man  can  love  the  char- 
acter of  Christ  Avho  condemned  sin  in  all  its  forms, 
until  he  himself  disapproves  and  forsakes  it.  Without 
repentance  then,  no  advantage  can  be  derived  from 
Christ.  What  an  important  and  pressing  motive  is 
this,  to  repentance  !  And  tliis  brings  into  view  a 

4.  Reason  why  sinners  should  repent,  which  is, 
that  without  repentance  they  must  perish.  They  who 
fail  of  tlie  benefits  of  Christ^s  redemption  are  lost  and 
undone  forever.  On  this  subject  there  can  be  no 
question.  Jesus  Christ  has  decided  this  in  language 
as  express  as  could  be  used.  "  Except  you  repent  ye 
shall  all  likewise  perish."  If  Jesus  be  the  faitliful  and 
true  witness  of  God  the  matter  is  fixed.  There  is  no 
way  of  salvation  provided  for  the  impenitent,  remain- 
ing such.  Christ  has  opened  a  way  for  sinners  to  re- 
pent, and  for  the  penitent  to  be  saved ;  but  none  to 
save  men  without  repentance.  Let  no  man  then  de- 
ceive you  with  vain  words  ;  vain  words  indeed  which 
lead  sinners  to  hope  to  be  saved  in  their  sins  ;  without 
repentance  toward  God  and  faith  in  our  Lord  Jesus 
Christ.  Did  Moses ;  did  the  prophets  ;  did  Christ ; 
did  the  Apostles  encourage  men  to  hope  that  they 
would  be  saved  without  repentance  and  holiness  of 
life  ? — I  need  not  tell  you  in  what  manner  they  preach- 
ed: you  know  their  united  voice  is: — without  holiness 
no  man  shall  see  the  Lord.  How  then  can  you  hope, 
if  you  are  strangers  to  repentance  which  is  the  first 
4-1 


314  On  Repentance. 

step  in  the  way  to  heaven.  Such  an  hope  cannot  be 
founded  on  the  gospel,  and  if  it  be  not  founded  there, 
it  can  be  nothing  but  presumption.  You  can 
know  whether  you  have  ever  had  evangeHcal  repent- 
ance or  not ;  you  can  know  whether  you  Hve  in  the 
commission  of  any  known  sin;  in  the  omission  of 
any  known  duty.  If  so,  you  may  be  confident  you 
never  had  that  repentance  which  is  unto  life,  that  need,^ 
eth  not  to  be  repented  of.  Let  me  entreat  you  not  to 
hope,  that  you  are  in  a  state  of  security  without  re- 
pentance. I  can  say  no  more  than  Christ  has  said ; 
Except  ye  repent  ye  shall  all  perish.  These  are  all 
very  important  reasons  why  sinners  should  repent  and 
turn  to  God  through  Christ ;  I  say  through  Christ, 
for  there  is  no  other  way  of  returning  to  God ;  he  is 
the  way  and  the  only  way  to  heaven  for  a  fallen,  guilty 
creature.  And  this  discovers  to  us  how  inseparable 
the  connexion  is  between  repentance  toward  God  and 
faith  in  the  Lord  Jesus  Christ.  He  who  turns  from 
sin,  turns  to  God,  and  the  turning  of  a  sinner  to  God 
is  through  the  Mediator  and  implies  faith  in  him.  It 
is  the  very  spirit  of  repentance  to  lead  the  soul  to  em- 
brace a  holy  Saviour,  and  comply  with  the  requisitionis 
of  his  gospel,  as  they  are  made  known  to  him. 
Hence  we  find  in  the  time  of  tlie  Apostles,  when  once 
sinners  were  brought  to  repentance,  they  embraced 
Christ,  received  the  ordinance  of  baptism  and  were 
admitted. into  the  church.  A  truly  penitent  heart  will 
lead  a  man  to  cry  out  as  Saul  did,  "  Lord  what  wilt 
thou  have  me  to  do  ?" 


/ 


\ 


On  Repentance.  315 

Thus  I  have  attempted  to  illustrate  and  explain  the 
nature  of  gospel  repentance,  which  consists,  not  in 
hating  misery  but  in  hating  sin.  Not  in  wishing  I 
had  never  sinned  and  exposed  myself  to  the  penalty  of 
the  divine  law;  but  in  seeing  its  evil  against  God,  and 
forsaking  it.  And  this  we  have  shewn  is  a  duty  in- 
cumbent on  all  men,  especially  upon  all  who  are  under 
advantages  to  see  the  evil  of  sin.  And  that  the  motives 
to  repentance  under  the  gospel  iu-e  more  clearly  disr 
covered,  and  therefore  press  this  duty  more  urgently  on 
sinners  under  the  advantages  of  gospel  light  and  grace. 
W^e  have  also  offered  some  reasons  for  the  duty  of 
repentance  wliich  are  of  the  highest  importance  and 
concern  to  all  men. 

IMPROVEMENT. 

1.  Let  us  notice  the  great  importance  of  the  duty 
on  which  we  have  spoken.  Indeed  repentance  is  the 
first  step  in  the  path  of  duty,  in  the  way  to  heaAcn. 
No  duty  ce.n  be  rightly  paformed  without  this  tem- 
per of  heart.  We  can  therefore  see  the  reason  why 
Ciirisi  and  his  Apostles  preached  repentance  to  sinners 
as  their  first  and  immediate  duty.  Without  a  peni- 
tent heart  no  man  is  accepted  in  any  dut3\ 

2.  If  repentance  be  so  important,  should  we  not  be 
careful  lest  we  are  deceived  ?  A  mistake  as  to  the  na- 
ture of  repentance,  leads  men  into  mistakes  in  almost 
every  thing  else.  When  repentance  is  made  to  con- 
sist in  passion  ;  in  terror  ;  in  fear  of  punishment ;  such 
religion  \w\\\  continue  as  long  as  passion,  fear,  and  ter- 
ror last.  Such  persons  are  led  into  this  mistake,  that 
tliey  may  have  religion  and  lose  it. 


316  On  Repentance. 

3.  The  subject  shows  us,  that  all  impenitent  sin- 
ners, old  and  young,  are  in  a  criminal,  dangerous  state. 
Such  possess  a  heart  which  is  infinitely  hateful  in  the 
sight  of  God.  They  are  the  willing  servants  of  sin,  and 
live  in  the  open  violation  of  a  command  which  we  have 
shown  to  be  the  most  reasonable  ;  a  command  which 
must  be  obeyed,  or  the  sinner  must  be  an  outcast  from 
the  favour  of  God  forever.  And  all  this  time  he  is 
exposed  to  death,  which  will  close  his  period  of  proba- 
tion and  fix  his  state  for  eternity.  Who  can  describe 
the  danger  of  his  situation  ?  It  is  indescribable !  yet 
O  how  insensible  are  sinners  of  this. — 


SERMON  XX. 


ON  HUMILITY. 


ISAIAH,  VI,  5. 

Then  said  /,  wo  is  me  !  for  I  am  undone  ;  because 
I  am  a  man  of^inclean  lips,  and  I  dwell  in  the  midst 
of  a  people  of  unclean  lips  ;  for  mine  eyes  have  seen 
the  King,  the  Lord  of  Hosts. 

In  these  solemn  words,  spoken  on  such  a  solemn  oc- 
casion, there  are  several  things  worthy  of  particular 
notice. 

1.  The  opinion  which  the  prophet  entertained  of 
himself,  an  undone  creature,  justly  exposed  to  the 
anger  and  wrath  of  this  great  and  terrible  God.  "  Wo 
is  me,  for  I  am  undone,  for  I  am  a  man  of  unclean 
lips."  The  expression  implies  a  deep,  affecting  sense 
of  the  wickedness  of  the  human  heart,  and  the  great 
criminality  and  danger  of  sinning  against  a  God  of  such 
glory  and  terrible  majesty. 

2.  The  words  express  his  opinion  of  the  human 
heart  in  general.  He  considered  himself  in  a  guilty 
and  undone  state,  and  awfully  exposed,  because  he  was 


318  On  Hinnilitij. 

a  man  of  unclean  lips  ;  and  he  saw  this  to  be  true  of 
Others,  hence  he  says,  "  I  dwell  in  the  midst  of  a  people 
of  unclean  lips."  His  confession  amounts  to  this; 
man  is  in  a  dreadfully  guilty  and  dangerous  state.  I 
am  a  poor  miserable  sinner  myself,  and  dwell  among 
a  multitude  as  guilty  and  undone  as  I  am. 

3.  The  words  show  us  the  cause  of  this  excla- 
mation, or  confession  of  the  prophet.  The  reason 
why  his  heart  was  so  much  affected,  and  his  conscience 
so  particularly  oppressed  with  a  sense  and  conviction 
of  his  own  sinfulness,  and  the  sinfulness  and  undone 
condiiion  of  others,  at  this  particular  time,  because  he 
tlien  liad  an  extraordinaiy  sight  of  what  God  is,  of  his 
greatness,  excellency  and  glory,  •'  Mine  eyes  have 
seen  the  King,  the  Lord  of  Hosts."  I'his  made  him 
cry  out,  "  wo  is  me,  for  I  am  undone." 

4.  It  is  worthy  of  notice,  that  the  person  who  made 
the  confession  in  the  text,  was  the  prophet  Isaiah,  a 
holy  man  of  God.  One  of  the  most  devout,  faithful, 
humble  men  tliat  ever  lived.  Yet  this  man,  when  he 
had  a  discovery  of  the  divine  glory,  had  tJso  a  deep 
conviction  of  his  own  vileness.  The  words,  in  this 
connexion,  present  us  with  this  doctrine.  That  saints 
increase  in  a  sense  of  their  own  vileness  in  proportion  to 
the  clearness  of  their  discoveries  of  the  divine  excel- 
lency and  glory.  In  other  words,  the  cleai'er  the  dis- 
coveries are,  which  saints  have  of  the  divine  chai'acter, 
the  clearer  aiid  deeper  sense  will  they  have  of  then*  owti 
vileness.  Their  sense  of  sin  in  general,  and  of  their 
own  sinfulness  in  particular,  will  be  ans^^'erable  to  their 
sense,  and  conviction  of  the  majesty  and  glory  of  God. 


On  Hum  Hit  if.  319 

In  this  doctrine,  two  things  are  taken  for  granted. 
First,  that  true  saints  have  discoveries  of  the  divine 
glory.  They  have  all  "  seen  the  King  in  his  beauty." 
They  have  not  only  seen  God  exhibited  in  creation 
and  providence  ;  not  only  have  they  correct  specula- 
tive views  of  him,  as  the  Jews,  who,  our  Saviour  says, 
"  h^d  both  seen  and  hated  both  him  and  his  Fatlier;" 
but  they  have  had  their  hearts  affected  with  a  sense  of 
the  excellency  of  the  divine  character.  This  excel- 
lency Moses  saw,  in  answer  to  his  prayer,  that  "  God 
would  show  him  his  glory."  A  portion  of  the  same  di- 
vine excellency  all  pious  men  must  see  in  God.  This 
appears  from  the  words  of  the  Apostle,  "  but  we  all 
with  open  face,  beholding,  as  in  a  glass  the  glory  of 
the  Lord,  are  changed  into  the  same  image."  This 
sense  of  the  excellency  and  glory  of  God,  which,  in 
scripture,  is  called  beholdmg  the  glory  of  God,  is  some- 
thing peculiar  to  saints  ;  and  it  is  common  to  them, 
and  to  them  only.  The  impenitent  see  it  not,  as 
is  asserted  by  the  Apostle,  "  The  God  of  this 
Avorld  hath  blinded  the  minds  of  them  that  believe 
not."  Here  the  awful  fact  is  asserted ;  and  he,  im- 
mediately after,  shows  the  reason  ^vhy  believers  do  sec 
the  excellency  and  glory  of  God.  "  For  God,  who 
€ommanded  the  light  to  shine  out  of  darkness,  hath 
shined  into  our  hearts,  to  give  us  the  light  of  the  knowl- 
edge of  the  glory  of  God  in  the  face  of  Jesus  Christ." 
Here  you  will  observe  that  the  heart  is  the  seat  of  this 
blindness  of  unbelievers  ;  and  God  by  shining  into  tlie 
heart,  removes  this  bliidness,  and  "  gives  the  light  ol" 
the  knowledge  of  the  glory  of  God.      It  is  thcrtforc 


jjfc^       320  On  Humility. 

^^^^      evident,  that  the  godly  have  a  discovery  of  the  excel- 

^^  lency  of  the  divine  perfections  ;    and  it  is  also  evident 

that  the  "  natural  man  receiveth  not  the  things  of  the 

Spirit  of  God,  neither  can  he  know  them  because  they 

are  spiritually  discerned." 

The  second  thing  taken  for  granted,  in  the  doctrine, 
is  that  all  true  saints  have  a  heart  affecting  sense  of 
sin  ;  of  sin  in  general,  and  of  their  own  sinfulness  in 
particular. 

It  is  manifest  from  innumerable  scripture  exam- 
ples, that  religion  does  not  destroy  a  conviction  of  sin, 
nor  in  any  degree  take  away  a  sense  of  ill  desert.    The 
true  penitent  does  not  consider  himself  innocent  incon- 
sequence of  pardon.      Though  he  considers  himself 
absolved  from  the  just  punishment  of  his  sins,  he  sees 
himself  deserving  still,  in  point  of  justice,  the  wrath  of 
God.      Pardon  removes  a  criminal's  danger,  but  not 
his  ill  desert.     This  is  agreeable  to  the  common  sense 
of  mankind.      If  a  person  convicted  of  murder,  upon 
the  fullest  testimony,  should,  after  condemnation,  be 
pardoned  by  his  prince,  his  pardon  would  save  him 
from  death,  but  none  would  suppose  that  the  pardon 
took  away  his  ill  desert.      It  would  still  remain  true, 
that  he,  in  strict  justice,  deserved  to  die,  just  as  much 
as  before  he  was  pardoned.     Thus  inspired  saints  have 
viewed,  themselves  in  relation  to  God.      This  is  evi- 
dent from  their  declarations  and  confessions  recorded 
in  scripture.     "  If  thou,  Lord,  should  mark  iniquity, 
O  Lord,  who  could  stand?"      This  sentiment  of  Da- 
vid is  not  peculiar  to  him,  but  pervades  the  inspired 
\\Titers,  and  is  deeply  incorporated  with  their  prayers. 


On  Humility.  321 

thanksgivings,  and  religious  experience.  The  Apostle 
Paul,  who  was  one  of  the  holiest  of  mere  men,  long  af- 
ter his  conversion,  and  after  he  had  the  highest  assur- 
ance that  God  had  forgiven  his  sins,  was  distressed, 
with  the  most  affecting  sense  of  his  own  vilcness. 
This  led  him  to  exclaim,  "  I  am  less  than  the  least 
of  all  saints;"  "O  wretched  man  that  I  am,  who 
shall  deliver  me  from  this  body  of  death  ! "  From  these 
and  numerous  similar  passages,  it  appears  that  a  per- 
suasion of  pardon  from  God,  docs  not  take  away  a 
sense  of  guilt.  This  is  taken  for  granted  in  the  doc- 
trine, and  is  a  distinct  idea  from  that  which  I  propose 
to  illustrate,  which  is  tliat  the  greater  and  clearer  views 
saints  have  of  the  divine  character,  the  more  clear  and 
affecting  will  be  their  views  of  their  own  sinfulness 
and  ill  desert. 

The  truth  of  this  proposition  will  appear  both  from 
reason  and  revelation. 

I.  It  is  reasonable  to  suppose  that  the  clearer  dis- 
coveries any  one  has  of  the  greatness  and  majesty  of 
God,  the  clearer  views  he  should  have  of  his  own  ill 
desert.  This  must  be  reasonable,  when  we  consider 
what  is  implied  in  true  religion ;  which  radically  con- 
sists in  right  aflfection ;  in  feeling  towards  objects  ac- 
cording to  their  nature  and  importance.  But  in  order 
to  this,  there  must  be  a  knowledge  of  those  objects 
suited  to  excite  religious  affection.  Truth  must  be 
seen,  to  be  loved  or  hated.  Love  and  hatred  ne- 
cessarily suppose  some  object  in  the  view  of  the 
mind,  toward  which,  they  are  exercised.  And  re- 
ligious affections,  wliich  are  genuine,  always  imply 
42 


322  On'  Humility. 

some  correct  views  of  God.  Hence  there  can  be 
no  true  religion  without  true  conviction,  which  is 
nothing  more  nor  less  than  a  discovery  and  realizing 
^jsense  of  truth.  He  who  has  a  correct  and  realizing 
view  of  the  character  of  God,  and  sees  his  own  char- 
acter in  a  true  point  of  light,  who  sees  sin  in  its  na- 
ture and  tendency  to  be  what  it  is,  and  who  conse- 
quently views  his  real  and  relative  state  with  respect 
to  time  and  eternity,  may  be  said  to  be  a  subject 
of  true  conviction.  Hence  it  follows,  that  conviction 
is  necessary  to  conversion.  In  other  words,  convic- 
tion is  necessary  for  right  affection.  Conviction  of 
truth  respecting  God,  is  necessary  in  order  to  right 
affection  toward  him.  And  a  conviction  of  the  truth 
with  respect  to  our  own  character  ;  with  respect  to  sin, 
and  the  Saviour,  is  necessary  to  right  affection  towards 
these  objects.  Right  affection  with  respect  to  any  ob- 
ject, involves  true  conviction  ;  and  therefore  it  is  rea- 
sonable to  conclude,  that  he,  who  is  not  the  subject  of 
true  conviction,  is  not  the  subject  of  right  affection. 
From  this  we  may  not  infer,  that  every  one,  who  is  the 
subject  of  true  conviction,  is  likewise  the  subject  of 
right  affection.  For  there  is  no  necessary  connexion 
between  a  conviction  of  truth  and  a  cordial  approba- 
tion of  it.  Hence  the  most  wicked  beings  may  have 
the  clearest  conviction  of  truth,  and  yet  remain  ene- 
mies to  it.  This  is  now  the  case  with  satan,  the  great 
enemy  of  God ;  and  this  will  be  the  case  with  all  the 
impenitent  at,  and  after  the  day  of  judgment.  They 
will  have  the  clearest  and  most  painful  conviction  of 
truth  respecting  God. — They  will  see  sin  and  their 


On  Humility,  ^23 

,ovvn  characters  in  a  true  light,  and  yet  remain  not  on- 
ly destiuite  of  right  afFcction,  but  full  of  the  contrary. 
Though  conviction  be  a  necessary  foundation  for  right 
affection,  y«,:t  it  is  entirely  a  distinct  tiling  ;  as  distinct 
as  the  perception  of  truth  is  from  the  love  of  it.  But 
it  is  a  truth,  that  every  one  who  is  truly  godly  is  the 
subject  of  right  affection.  He  loves  those  objects 
•which  ought  to  be  loved,  and  hates  those  which  are 
hateful.  This  is  essential  to  a  good  man.  For  per- 
sons are  called  godly,  in  distinction  from  others,  be- 
cause there  is  some  real  conformity  in  their  hearts  to 
the  moral  image  of  God. 

Let  us  now  consider  a  number  of  truths,  with  which 
it  must  be  supposed  the  godly  man  is  acquainted,  and 
consult  the  dictates  of  reason  with  respect  to  what  his 
views  and  exercises  must  be  in  the  contemplation  of 
them. 

It  is  a  truth,  with  which  every  pious  man  is  ac- 
quainted, that  God  is  a  being  absolutely,  and  infinite- 
ly glorious  and  amiable.  And  since  the  lo\'e  and 
honour,  which  are  due  to  any  being,  are  in  proportion  to 
the  greatness  and  goodness  of  that  being,  it  is  there- 
fore a  reasonable  conclusion,  tliat  all  men  are  under 
the  greatest  possible  obligations  to  love  and  obey  God. 
Accordingly  God  requires,  by  an  express  law,  all  men 
to  love  him  with  all  the  heart.  This  law,  all  have 
broken  ;  and  as  the  demerit  of  sin  is  in  proportion  to 
tlie  violated  obligation,  so  no  bounds  can  be  set  to 
tlie  ill  desert  of  the  transgressor.  Accordingly,  death, 
cojisisting  in  a  separation  of  the  soul  from  the  favour 
of  God,  is  annexed  to  this  law  as  its  j-ust  penalty. 


324  On  Humility^ 

This  is  the  desert  of  every  sinner.  And  those  who  are 
now  reconciled  were  once  "  enemies  in  their  minds, 
by  wicked  works."  Such  are  sensible,  that  they  were 
once  wholly  unconformed  to  this  law,  and  that  even 
now  they  are  far  from  entire  conformity  to  it.  This 
want  of  conformity  involves  inexpressible  guilt.  Saints, 
as  they  grow  in  their  acquaintance  with  divine  things, 
see  more  of  the  purity  and  holiness  of  the  divine  law 
and  feel  more  this  want  of  conformity  to  it.  The 
more  they  discover  of  the  excellency  and  glory  of  God, 
which  is  the  foundation  of  the  divine  law  and  their  ob- 
ligations, the  more  clearly  will  they  see  their  own  de- 
ficiency, and  will  increase  in  this  as  they  increase  in 
their  knowledge  of  God  and  of  his  law.  And  it  is 
further  evident,  that  the  ill  desert  of  sm  is  a  thing  which 
never  wears  out.  He  who  once  deserved  punishment, 
will  forever  in  point  of  justice,  deserve  punishment. 
Truly  in  consequence  of  the  atonement  of  Clirist,  it  is 
consistent  with  justice,  to  pardon  the  penitent  sinner. 
But  justice  does  not  require  it.  It  is  not  justice,  but 
mercy  which  pai-dons  the  sinner.  This  pardon  saves 
him  from  punishment,  but  not  from  the  desert  of  it. 
He  is  in  himself,  and  considered  without  relation  to 
Christ,  as  ill  deserving  after  pardon  and  justification 
as  before.  We  can  easily  perceive  that  absolving  a 
criminal  from  deserved  punishment  does  not  render 
him  innocent.  And  as  a  pardon  does  not  destroy  the 
ill  desert  of  the  pardoned  criminal,  so  neither  does  his 
repentance  make  any  atonement  for  his  past  crimes. 
His  repentance  may  be  a  security  against  future  trans- 
gression, but  has  not  the  least  tendency  to  expiate  his 


On  Humility.  325 

sin,  or  make  any  alteration  in  what  is  past.  His  pre- 
sent obedience  is  no  more  than  his  present  duty,  and 
cannot,  in  the  least  degree,  make  any  satisfaction  for 
his  former  sins. 

Now  these  being  established  and  unquestionable 
truths,  and  it  being  also  a  truth,  that  all  godly  persons 
arc  subjects  of  right  afi'ections,  founded  upon  a  con- 
viction of  truth,  or  have  correct  views  of  God  and  his 
law ;  it  will  follow,  that  every  pious  man  entertains  a 
deep  sense  of  his  OAvn  vileness  and  ill  desert.  For  it 
is  a  truth,  that  he  is  ill  deserving  at  the  hand  of  God ; 
and  it  is  perfectly  reasonable  that  the  more  he  sees  of 
the  divine  perfection,  the  clearer  he  should  discover 
his  imperfection.  This  being  true,  how  can  it  be  oth- 
erwise than  that  a  sense  of  vileness  should  increase,  in 
every  being  who  has  sinned,  in  proportion  as  his  sense 
of  the  excellency  of  God  increases.  And  should  this 
creature  be  a  penitent,  pardoned  sinner,  this  will  not 
alter  the  case,  for  the  reason  already  given,  that  par- 
don does  not  expiate  sin,  but  only  save  him  from  its 
deserved  punishment.  It  is  reasonable  to  suppose, 
that  the  truly  godly,  who  behold  the  divine  glory,  who 
see  the  true  reason  why  God  is  to  be  loved,  should 
upon  every  discovery  of  the  divine  glory,  have  a  pro- 
portional discovery  of  the  evil  of  sin,  and  of  their  own 
vileness  in  particular.  And  that  they  who  have  the 
highest,  and  most  heart  affecting  sense  of  the  glory  of 
God,  and  so  the  highest  exercises  of  true  religion, 
should  have  the  deepest  impression  of  their  sinfulness. 
For  this  is  only  to  suppose,  that  they  have  clearer  views 
of  God  and  themselves,  than  others ;  or  that  they  view 


326  On  Humility. 

things  more  according  to  truth  than  others ;  or  than 
they  themselves  did  when  they  had  less  light.  For  if 
^ny  child  of  Adam,  even  the  holiest  saint  who  ever 
lived,  was  to  see  things  as  they  really  are,  he  would 
plainly  discover  that  in  the  eye  of  the  law,  that  impar- 
tial rule  of  rectitude,  he  deserves  eternal  destruction; 
because  he  would  see  that  his  present  holiness  is  noth- 
ing compared  with  what  it  ought  to  be. — That  he  is 
far,  very  far  from  that  entire  conformity  to  God  which 
he  is  bound  to  possess,  yea  that  his  love,  compared 
with  what  it  should  be,  is  but  a  drop  to  the  ocean. 
And  he  would  further  see,  that  he  is  in  fact  much 
Higher  a  state  of  perfect  sinfulness  than  of  perfect  hol- 
iness ;  or  that  his  present  sinfulness  is  great,  vastly 
great,  compared  with  his  present  holiness.  This  will 
certainly  be  the  case,  because  every  smful  exercise  is 
art  infinite  evil,  as  it  is  in  its  nature  opposition  to  an  in- 
finite God ;  infinite  perfection  and  holiness.  Sin  is 
great  in  proportion  to  the  glory  and  excellency  of  that 
being  against  whom  it  is  committed.  And  an  act  of 
sin  deserves  more  blame,  than  an  act  of  obedience  can 
deserve  praise  ;  yea  infinitely  more.  Hear  the  decis- 
sion  of  Christ  on  this  subject,  "  when  ye  have  done 
all  say  we  are  unprofitable  servants."  He  who  sees 
the  truth  in  this  matter  will  see  and  acknowledge  diis 
to  be  the  fact.  Let  the  pious  man  have  ever  so  clear 
evidence  of  his  love  to  God,  and  acceptance  with  him, 
this  has  not  the  least  tendency  to  conceal  his  sinful- 
ness, but  on  the  contrary  to  increase  his  sense  of  the 
evil  of  sin  ;  and  the  fuller  and  clearer  evidence  will 
he  have  that  nothing  but  sovereign  grace  can  save  him. 


Oji  Biimilify,  327 

This  perfectly  coiTesponds  with  the  account  which 
the  scriptures  give  of  the  \iews  and  feelirgs  of  the 
truly  godly.  There  is  nothing  in  all  the  bible  which 
gives  the  least  intimation,  that  true  religion,  tends  in 
the  least  dcgiee  to  destroy,  or  diminish,  in  the  subject, 
a  sense  of  ill  desert.  Nor  indeed  to  lead  him  to  think 
himself  the  less  ill  deserving  than  he  was  before  his 
pardon ;  but  numerous  passages  to  show  that  the 
contrary  is  true  of  every  real  saint.  That  the  more 
love  he  has  to  God,  the  deeper  conviction  he  has  of 
the  evil  of  sin,  and  of  his  own  just  desert  of  eternal  des- 
truction. Accordingly  ^ve  find  the  most  eminent  saints 
whose  characters  are  delineated  in  the  sacred  oracles, 
often  expressing  a  lively  sense  of  their  own  sinfulness 
and  guilt  in  the  sight  of  God.  And  this,  even  at  the 
time  when  they  had  the  most  sensible  love  to,  and 
communion  with  God.  We  further  find,  that  when 
they  had  any  extraordinary  discovery  of  the  greatness, 
majesty  and  glory  of  God,  they  were  then  the  most 
aifected  with  a  sense  of  their  exceeding  vileness. 
These  remarks  shall  be  confirmed  by  bringing  to  yoiu' 
view  a  few  instances,  from  scripture,  exhibiting  the 
feelings  of  distinguished  saints.  Hear  the  confession 
of  Jacob,  at  a  time  when  he  had  the  highest  evidence 
of  his  pardon  and  acceptance  with  God,  and  also  a 
lively  sense  of  the  glory  of  God ;  he  breaks  out  in 
this  language,  *'  I  am  not  worthy  of  the  least  of  all  the 
mercy,  and  truth  which  thou  hast  showed  unto  thy 
servant."  So  it  was  with  David,  who  was  distinguish- 
ed for  his  piety.  How  pertinent  are  the  words  of  Job, 
who  appears  in  the  first  chapters  of  that  book  rathei* 


328  On  Humikty. 

too  much  disposed  to  vindicate  and  justify  himself; 
but  when  God  made  singular  and  cleai'  discoveries  of 
his  infinite  majesty  and  glory  before  him,  he  was  filled 
with  the  deepest  sense  of  his  own  deformity  and  sin- 
fulness before  God.     He  therefore  says,  "  I  have  heard 
of  thee  by  the  hearing  of  the  ear ;   but  now  mine  eye 
seeth  thee,  wherefore  I  abhor  myself."     But  why  did 
a   sight  of  God  ;   a  discovery  of  his  glory   lead  Job 
to  abhor   himself  ?     Because  it   discovered  his   own 
vileness.       Isaiah,     Jeremiah,     Ezekiel    and    Daniel 
might  be  introduced  to  illustrate  this  truth.      When 
Daniel  had  fasted  and  prayed,  God.  was  pleased  to 
favour  him  with  an  assurance  of  his  love,  and  a  dis- 
closure of  his  gracious  designs  towards  his  people. 
And  what  was  the  effect  ?  He  tells  us,  "  And  there  re- 
mained no  more  strength  in  me.     For  my  comeliness 
was  turned  into  corruption,  and  I  retained  no  strength." 
When  persons  or  people  have  little,  or  no  sense  of  the 
glory  and  excellency  of  God,  they  may  retain  their 
good  opinion  of  themselves.     The  view  which  Daniel 
had  of  his  own  moral  deformity  swallowed  up  all  sense 
of  the  little  beauty  which  he  had.     He  had  some  real 
comeliness  in  proportion  to  his  love  to  God,  which, 
at  this  time,  was  great  compared  with  that  of  any  oth- 
er saints,  or  compared  with  his  own  love  at  other 
times.     The  same  effect  had  a  remarkable  discovery 
of  the  divine  glory  upon  the  prophet  Isaiah,   which 
produced  the  humble  exclamation  in  the  text,  "  wo  is 
me,  for  I  am  undone,  for  I  am  a  man  of  unclean  lips, 
and  I  dwell  in  the  midst  of  a  people  of  unclean  lips ; 
for  mine  eyes  have  seen  the  King,  the  Lord  of  Hosts." 


On  Humility.  329 

From  thesein  stances  it  clearly  appears  that  true,  spirit- 
ual sight  is  always  attended  with  a  deep  impression  of 
human  vileness ;  and  the  greater  discoveries  saints  have 
of  God,  the  more  they  see  of  their  own  sinfulness  and 
pollution.  Thus  I  have  attempted  to  show  the  truth 
of  the  doctrine,  which  was,  that  saints  increase  in  a  sense 
of  their  vileness  in  proportion  to  the  clearness  of  their 
discoveries  of  the  divine  glory. 

What  has  been  said  opens  the  way  for  a  number  of 
important  and  useful 

REFLECTIONS. 
1.  If  it  be  true,  that  the  godly  increase  in  a  sense 
of  their  vileness,  as  they  increase  in  their  knowledge 
of  God,  or  in  proportion  to  their  discoveries  of  the  ex- 
cellency and  glory  of  the  divine  character,  then  it  Avill 
follow,  that  those  who  think  they  have  religion,  and 
are  growing  in  grace,  and  yet  do  not  find  an  increasing 
sense  and  conviction  of  their  own  vileness,  have  the 
greatest  reason  to  conclude  themselves  deceived.  If 
they  who  are  godly  do  see,  or  have  a  sense  of  the  ex- 
cellency of  God,  and  if  this  be  attended  with  an  an- 
swerable sense  of  the  evil  of  sin,  then  it  is  an  unavoid- 
able consequence,  that  those  who  consider  themselves 
as  subjects  of  extraordinary  illumination,  and  this  ik 
not  attended  with  an  increasing  sense  and  conviction 
of  their  deformity  and  sinfulness,  do  but  deceive  them- 
selves ;  especially  if  these  discoveries  cherish  a  spirit 
of  pride  and  self  conceit.  This  is  indeed  an  evidence, 
that  the  true  character  of  God  is  not  the  object  of  their 
discovery ;  but  that  they  are  actuated  by  a  vain,  blind 
and  wicked  heart.      They  who  have  not  had  a  deep 

43 


330  On  Bumility. 

and  heart  affecting  sense  of  their  totally  ruined  state 
by  sin,  and  of  their  desert  of  God's  wrath  and  curse, 
have  never  seen  his  true  character  nor  their  own.  For 
tliis  is  indeed  the  truth  with  respect  to  every  sinner. 
On  this,  and  no  other  principle,  did  Jesus  Christ  come 
into  the  world  to  save  them.  And  they  who  have 
never  felt  this  to  be  the  truth,  have  never  yet  been  the 
subjects  of  true  conviction.  They  are  so  far  from  be- 
ing converted,  that  they  have  not  been  convinced. — 
They  are  so  far  from  having  complied  with  the  gospel, 
that  they  have  not  yet  seen  themselves  condemned  by 
the  law.  So  far  are  such  from  having  embraced  Je- 
sus Christ  as  a  Saviour,  that  they  have  not  yet  seen 
their  need  of  him.  For  Christ  is  needed  as  a  Saviour, 
only  on  the  principle  that  sinners  are  lost  and  undone. 
They  therefore  who  are  not  sensible,  that  they  deserve 
that  punishment  from  which  the  gospel  proposes  to 
deliver,  cannot  possibly  see  their  need  of  such  a  Sa- 
viour as  Jesus  Christ.  It  cannot  therefore  be  sup- 
posed, without  an  absurdity,  that  such  have  ever  ac- 
cepted him  as  offered  in  the  gospel.  As  true  convic- 
tion tends  directly  to  discover  our  guilt,  and  our  need 
of  an  infinite  atonement ;  and  as  true  religion  implies 
l^oth  correct  views  of  God  and  ourselves,  with  corres- 
ponding feelings,  it  is  plain,  that  those  supposed  dis- 
coveries, which  do  not  serve  to  increase  our  sense  of  sin, 
are  but  delusion.  This  will  serve  to  distinguish  be- 
tween true- and  false  religion.  True  religion  invaria- 
bly tends  to  make  the  subject  of  it  hnmble,  because 
it  shows  him  the  character  of  God  and  his  own  ill  de- 
sert;    and  the  latter  will  invariably  increase,  as  his 


On  HimUity*  331 

views  of  divine  truth  enlarge.  Sin  will  appear  more  and 
more  hateful,  and  himself  more  and  more  vile,  and  con- 
sequently  the  man  more  and  more  humble.     Will  tliis 
man  be  likely  to  think  himself  better  than  others  ? 
Will  he  feel  that  he  knows   more?    Will  he  erect 
himself  into  a  teacher,  and  proclaim  his  own  goodness  ? 
The  feet  of  Jesus  will  be  his  chosen  place.     A  sense 
of  the  infinite  holiness  of  God,  the  purity  of  his  law, 
the  evil  of  sin,  his  own  deficiency  irf  every  grace, 
will  kill  that  pride  and  religious  vanity,  which  some  dis- 
cover as  soon   as  they  imagine  they  possess  religion. 
Instead  of  running  from  place  to  place  to  proclaim  his 
own  goodness,  the  pious  man  feels  more  like  the  pub- 
lican, who  would  not  enter  the  temple,  but  stood  a  great 
way  off  "  and  smote  on  his  breast  saying,   God  be 
merciful  to  me  a  sinner."     As  this  spiritual  perception 
of  the  glory  and  excellency  of  God,  when  first  reveal- 
ed, begets  humility,  so  we  may  be  confident  it  will,  as 
it  increases,  produce  greater  degrees  of  the  same  grace. 
Their  humility  will  be  in  proportion  to  their  sense  of 
divine  things.     Religion  being  what  it  is,  it  is  impos- 
sible in  the  nature  of  things,  that  a  person  should  have 
any  true  spiritual  light,  and  yet  have  no  humility  ; 
and  as  impossible  that  he  should  grow  in  the  knowl- 
edge of  God,  and  not  grow  in  humility.     For  it  is  ev- 
ident from  the  nature  of  religion,  that  the  more  a  per- 
son has  of  it,  with  remaining  corruption,  the  less  will 
his  holiness  appear  compared  avith  his  remaining  sin. 
Sin  will  appear  more  exceedingly  sinful  than  ever; 
and  he  will  find  it  in  the  defects  of  his  highest  and 
best  affections,  and  brightest  experiences. 


332  On  Humility. 

But  it  is  the  nature  of  false  religious  affections  to 
hide  the  deformity  of  the  heart,  and  make  it  appear  to 
those  who  are  the  subjects  of  these  affections,  that  all 
their  sin  is  gone,  that  they  live  almost,  if  not  wholly 
without  sin.  This  is  indeed  a  sure  evidence  that  their 
discoveries  are  darkness  and  not  light.  It  is  darkness 
and  not  light  which  hides  from  men  their  pollution. 
Light  let  into  the  heart  will  always  discover  deformity 
more  than  sufficient  to  keep  the  man  humble  ;  he  will 
even  groan  under  its  burden.  *'  O  Avi'etched  man, 
that  I  am,  who  shall  deliver  me  from  the  body  of  this 
death  !"  This  is  his  language.  Some  have  been  un- 
able to  account  for  this  exclamation  of  the  Apostle ; 
or  to  reconcile  it  with  their  views  of  religion.  They 
have  therefore  supposed  that  these  words  are  not  dis- 
criptive  of  Paul  the  Apostle,  but  of  Saul  of  Tarsus. 
In  other  words,  that  the  Apostle  here  expressed 
his  sense  of  himself  before  his  conversion.  This  sin- 
gular construction  is  put  upon  his  words,  to  support 
the  opinion,  that  when  a  n\an  is  converted,  his  sense 
of  sin  is  taken  away,  and  that  he  has  no  remain- 
ing corruption.  Strange  !  Is  it  not  evident  from 
all  the  WTitings  of  the  Apostle,  that  he  viewed 
himself  vastly  more  vile  and  unworthy  than  he  ever 
did  before  ?  Indeed  there  can  be  no  doubt  on  this 
point.  When  a  person  rises  in  importance  in  his  own 
eyes,  and  esteems  his  religious  attainments  great,  we 
may  be  confident  the  poor  man  is  under  a  delusion. 
His  self  esteem  and  pride  is  a  sure  evidence,  that  he  is 
"  poor  and  miserable  and  blind  and  naked."  '  For  it  is 
manifest  from  what  has  been  said,  that  the  true  saint 


On  Humility.  533 

is  by  no  means  disposed  to  think  his  religions  attain- 
ments great.  He  may  indeed  have  reason  to  think  lie 
has  more  love  to  God,  than  some  other  christians,  or 
than  he  formerly  had  ;  but  such  is  the  nature  of  grace, 
that  he  will  "  esteem  others  better  than  himself."  And 
instead  of  speaking  of  himself  in  a  way  Mhich  may 
lead  others  to  think  him  a  christian  of  the  first  order, 
he  will  be  more  disposed  to  cry  out,  my  leanness,  my 
leanness  ! — It  may  therefore  be  laid  down  as  infallible 
truth,  that  the  person,  who  is  apt  to  think  that  he, 
compared  with  others,  is  an  eminent  saint ;  much  dis- 
tinguished above  others  in  christian  knovvdedge  and 
experience,  in  whom  this  is  a  first  thought,  a  thought 
which  rises  of  itself,  and  readily  offers  ;  he  is  certainlv 
mistaken.  He  is  no  eminent  saint,  but  under  the  pre- 
vailing dominion  of  a  selfish  spirit.  And  if  this  be 
habitual  with  the  man,  and  is  steadily  his  per  vailing 
temper,  he  is  no  saint,  but  a  self  righteous,  self  de- 
luded pharisee.  This  is  the  real  character  of  all  those 
whose  religion  elevates  them  with  a  fond  conceit  that 
they  have  remai'kable  discoveries,  and  distinguished 
experience  in  the  divine  life.  For  true  spiritual  knowl- 
edge is  of  such  a  nature,  that  the  more  a  man  has,  the 
Hiore  sensible  he  is  of  his  ignorance.  *'  He  that  think - 
eth  that  he  knoweth  any  thing,  knoweth  nothing  yet 
as  he  ought  to  know." 

2.  We  may  see  that  there  is  more  truth  and  pro- 
priety than  we  may  first  suppose  in  this  expression, 
that  saints  grow  downwards.  The  meaning  of  which 
is,  as  grace  strengthens,  and  grows,  they  increase  in 
lowliness  of  mind,  and  are  more  and  more  disposed  to 


354  On  Humility. 

take  the  lowest  place.  The  more  they  know  of  God ; 
of  his  law  and  themselves,  the  more  reason  will  they 
see  to  be  humble  before  God.  And  every  additional 
degree  of  light  serves  to  bring  them  lower,  and  to 
make  them  feel  more  sensibly  the  burden  of  sin. 

3.  If  saints  who  have  some  confonnity  to  God 
are  so  vile  and  unworthy,  ^vhat  is  the  state  of  sinners  ? 
How  truly  may  every  sinner  exclaim,  *'  wo  is  me  for 
I  am  undone."  His  lips  and  heart  are  wholly  unclean. 
*'  From  the  crown  of  tlie  head  to  the  sole  of  the  foot" 
he  is  polluted  with  sin.  Sinners,  think  of  your  lost 
condition,  and  your  present  desert  of  God's  endless 
wrath  and  curse ;  tlie  infinitely  glorious  God,  your 
Creator,  Perserver  and  Governor  deserves  to  be  lov- 
ed, lived  to,  and  delighted  in  with  all  your  hearts.  God 
knows  at  the  same  time,  that  you  love  your  sins  more 
than  you  lo\'e  him.  Your  heait  is  wholly  and  at  all 
times  opposed  to  God,  to  his  law,  and  the  way  of  sal- 
vation by  a  crucified  Saviour.  And  should  not  God 
interpose  you  will  continue  to  reject  God  as  your  por- 
tion, and  Jesus  as  your  Saviour.  You  will  perish,  un- 
less God  have  mercy  on  you,  and  give  you  a  new 
heart.  He  is  under  no  obligation  to  do  this  ;  he  may 
leave  you  to  perish  in  your  chosen  w^ay.  How  truly 
may  you  exclaim,  "  wo  is  me,  for  1  am  undone." 


^'"^   '^      SERMON  XXL  "^"^ 


ON  THE  LORD'S  SUPPER. 


LUKE,  xxii.  19. 
This  do  in  remembrance  of  me. 

±  N  the  twenty-sixth  chapter  of  Matthew,  we  find  it 
thus  written,  "  and  as  they,"  Christ  and  his  disciples, 
"  sat  down  to  meat,  Jesus  took  bread  and  blessed  it, 
and  brake  it,  and  gave  to  the  disciples,  and  said.  Take, 
cat,  this  is  my  body.  And  he  took  the  cup,  and  gave 
thanks,  and  gave  it  to  them,  saying,  Drink  ye  all  of  it. 
For  this  is  my  blood  of  the  New  Testament  which  is 
shed  for  many  for  the  remission  of  sins."  The  same 
thing  is  repeated,  nearly  in  the  same  words,  by  St. 
Mark.  The  Apostle  Paul,  in  his  epistle  to  the  Corin- 
thians, gives  substantially  the  same  account. 

In  the  text,  we  are  more  particularly  taught  the 
end  and  design  of  this  holy  ordhiance,  and  its  perpetu- 
ity, and  obligation  on  all  the  followers  of  Christ.  It  evi- 
dently appears  from  the  various  accounts  of  its  institu- 
tion, that  it  was  the  design  of  Clirist,  that  it  should  be 
observed  in  his  chiu'ch  until  his  second  coming.     "  As 


330  On  the  Lcrrd^s  Supper. 

often,  saith  the  Apostle,  as  ye  eat  of  this  bread  and 
drink  of  this  cup,  ye  do  shew  forth  the  Lord's  death, 
until  he  come."  And  its  important  design,  is  to  be 
a  standing  memorial  of  his  infinitely  benevolent  death, 
and  our  redemption  by  it, 

"  Do  this  in  remembrance  of  me."  This  precept 
Christ  gave  to  his  disciples,  the  night  in  which  he  was 
betrayed. 

In  discoursing  on  these  words  I  shall  endeavour, 
I.  To  show  what  is  implied  in  this  command ;  or 
what  it  is  to  observe  the  institution  of  the  Lord's  sup- 
per in  remembrance  of  him. 
IL  Answer  some  objections. 
I.  We  are  to  attend  to  the  import  of  the  direction 
in  the  text. 

We  may  remark,  that  here  is  a  plain  direction,  to 
a  particular  duty  :  A  direction  extending  to  all  christ- 
ians, and  making  it  their  duty  to  remember  Christ  in 
this  institution.  The  observance  of  this  ordinance,  is 
as  plain  a  duty  as  any  in  the  whole  circle  of  revealed 
truth.  But  who  are  they,  who  are  laid  under  obliga- 
tion, by  this  precept  to  observe  this  ordinance  ?  All 
the  friends  of  Christ  are,  in  particular,  bound  to  the 
observance  of  this  positive  injunction  of  Christ.  They 
can  consistently  keep  the  feast ;  for  the  language  of 
their  practice  is  the  language  of  their  heait.  And  there 
can  be  no  objections  in  the  mind  of  a  true  Christian 
against  this  command  of  his  Lord ;  for  he  has  those 
qualifications,  which  are  necessary,  to  attend  accepta- 
bly on  the  supper  of  Christ.  And  so  long  as  the  im- 
penitent are  under  indispensable  obligations  to  exercise- 


On  the  Lord^s  Supper.  337 

a  friendly  temper  towards  Jesus  Christ,  they  can  have 
no  excuse  for  neglecting  this  duty,  which  an  unfriend- 
ly temper  only  renders  unacceptable  to  God.  It  is  the 
immediate  duty  of  the  sinner  to  exercise  "  repentance 
toward  God,  and  faith  in  the  Lord  Jesus  Christ,'*  and 
attend  on  this  ordinance  *'  in  remembrance  of  him." 
In  other  words,  to  become  a  real  christian  ;  and  feel 
and  act  in  all  respects  like  the  friend  of  Clirist.  And 
therefore,  we  do  not  find  two  kinds  of  duty  pointed 
out  in  the  word  of  God  ;  one  for  saints  and  one  for 
sinners.  All  mankind  ought  to  be  of  the  same  tem- 
per, and  the  same  temper  is  required  of  all.  The  want 
of  a  suitable  temper,  therefore,  to  comply  with  the 
command  of  Christ  in  the  text,  can  be  no  excuse,  be- 
cause a  wi'ong  temper  of  heart  is  that  alone  which  ren- 
ders  any  one  unacceptable  to  God  in  this  ordinance. 

Many  persons  appear  to  feel  that  no  blame  is,  or 
can  be  attached  to  them  for  being  destitute  of  those 
qualifications  which  are  necessary  to  attend  acceptably 
on  this  institution.  But  it  is  easy  to  see,  on  a  little  re- 
flection, that  this  is  no  excuse  ;  because  what  is  plead 
as  an  excuse  is  in  itself  a  sin.  Men  have  no  excuse 
for  being  destitute  of  those  qualifications,  which  would 
enable  them  to  perform  this,  and  every  other  duty. 
They  might  as  well  say,  we  are  excusable forneglect- 
ing  prayer,  because  God  requires  us  to  pray  in  faith ; 
that  we  are  under  no  obligations  to  worship  God  in 
any  form,  because  we  have  not  an  heart  to  "  worship 
him  in  spirit  and  truth."  Men  may  excuse  them- 
selves in  the  neglect  of  every  duty,  on  this  principle. 
Sinners  have  therefore  no  more  excuse  for  neglecting 
44 


338  On  the  Lord's  Supper. 

the  command  in  the  text,  than  for  neglecting  any  other 
duty  revealed  in  the  word  of  God. 

He  must  either  plead,  that  this  is  not  the  command 
of  Christ,  or  if  it  be  his  command,  yet  it  is  not  worthy 
of  his  regard,  or  that  he  is  not  prepared  to  comply 
with  it.  The  two  former,  none  but  infidels  will  make  ; 
and  the  latter  is  a  plea,  which  makes  one  sin  an  ex- 
cuse for  another.  But  still,  there  are  objections  in  the 
minds  of  many  against  obeying  Christ,  which,  howev- 
er unreasonable,  keep  multitudes  from  this  plain  duty. 
These  objections  in  the  minds  of  sinners,  principally 
arise  from  a  cold,  unbelieving  heart.  They  see  "no 
form  nor  comeliness  in  Christ,  why  they  should  desire 
him.  And  as  his  person  is  lightly  esteemed,  so  are 
his  commands.  There  are  others,  I  would  charitably 
hope,  whose  objections  do  not  arise  from  disaffection 
to  Christ ;  but  from  groundless  fears,  that  they  do  in- 
deed possess  a  heart  unreconciled  to  God ;  and  a 
sense  of  the  inconsistency,  and  impropriety  of  profess- 
ing that  with  their  lips,  to  which  their  hearts  are  strang- 
ers, and  an  awful  sense  of  the  solemnity  and  holiness 
of  this  ordinance,  keep  them  from  it.  Such  should 
remember,  that  there  is  no  excuse  for  neglecting  known 
duty  ;  and  that  to  wait  on  the  Lord,  in  the  way  of  his 
commands,  is  the  only  reasonable  ground  on  which 
they  can-expect  to  have  their  faith  and  hope  strengthen- 
ed. Christ  will  never  "  break  the  bruised  reed,  nor 
quench  the  smoking  flax." 

But  the  reasonableness  of  complying  with  the  di- 
rection in  the  text  will  appear,  by  considering  the  im- 


On  the  Lord's  Supper.  33^ 

port  of  remembering  Christ  in  this  ordinance.      To 
this  I  now  return. 

For  the  illustration  of  this  part  of  the  subject,  it 
must  be  observed,  that  all  acceptable  words  and  ac- 
tions, in  our  intercourse  with  God,  imply  the  affec- 
tions of  the  heart.  God  is  said,  in  scripture,  not  to 
know  the  wicked  ;  because  he  disapproves  of  their 
temper  of  heart.  So  when  we  are  commanded  to 
know  the  Lord — to  remember  our  Creator — to  ac- 
quaint ourselves  with  him,  we  are  not  to  restrain  the 
import  of  these  words  to  mere  speculation,  or  memory ; 
but  consider  them  as  implying  right  affection.  What 
virtue  can  there  be,  merely  in  believing  there  is  such 
a  person  as  Christ,  who  lived  in  Judea,  in  the  days  of 
Pontius  Pilate ;  was  betrayed  by  Judas,  condemned  by 
Pilate,  and  crucified  by  the  Jews  ;  that  he  died  to 
make  atonement  for  sin ;  and  recollect  the  particulars 
of  this  tragical  scene  ?  What  is  there  in  doing  this, 
that  can  be  useful  to  ourselves,  and  acceptable  to  God, 
unless  there  is  correspondent  affection  of  heart  ? 
Does  not  God  look  on  the  heart,  and  will  he  not  ac- 
cept us  now,  or  reject  us  according  to  this  ? 

To  remember  Christ  in  the  sense  of  the  text,  com- 
prehends the  affections  and  holy  devotions  of  the  heart. 
The  object,  which  this  ordinance  is  designed  to  exhibit 
to  our  minds,  is  Christ  crucified  ;  and  it  is  designed 
to  exhibit  him,  not  merely  as  an  object  of  speculative 
knowledge,  but  principally  as  the  object  of  our  love, 
faith,  hope  and  joy.  These  are  the  affections  of  the 
heart,  which  this  institution  is  adapted  to  excite.  And 
a  view  of  Christ  crucified,  emblematicall}^  set  forth  hi 


340  On  the  Lord's  Supper. 

the  holy  supper,  is  perfectly  adapted  to  move  every 
pious  aiFection  in  a  grateful  heart.  Because  mankind, 
antecedently  to  the  gift  of  Christ,  and  the  work  of  re- 
demption by  him,  were  lost  and  undone.  They  were 
both  helpless  and  hopeless.  Sin  had  wholly  obstruct- 
ed the  way  to  communion  with  God,  and  the  enjoy- 
ment of  his  favour  and  gracious  presence.  Christ,  by 
the  blood  of  the  cross,  "  hath  opened  a  new  and  liv- 
ing way."  Hence  he  declares,  "  that  no  man  can 
come  to  the  Father  but  by  him."  This  shows  the 
reason,  why  they  who  reject  Christ  must  perish. 
*'  There  is  no  other  name  given  under  heaven,  among 
men  whereby  we  must  be  saved." 

The  atonement,  which  he  made  upon  the  cross,  is 
the  only  meritorious  ground  of  the  sinner's  salvation. 
It  is  out  of  respect  to  this,  that  God  offers  pardon  and 
eternal  life  to  sinners,  upon  any  conditions  whatever. 
This  atonement  we  must  plead  in  all  our  addresses  to 
the  throne  of  grace,  as  the  only  ground  of  our  hope  of 
being  heard  and  accepted.  For  the  sake  of  this,  God 
can  pardon — "  he  can  be  just  and  the  justifier  of  him 
that  believeth  in  Jesus." 

We  are  to  remember  that  Christ  suffered  the  pains 
of  the  cross,  "  despising  the  shame"  to  open  a  door 
of  mercy  for  us.  We  may  therefore  look  to  the  cross 
of  Christ,  and  see  the  most  wonderful  love  displayed^ 
which  ever  appeared  in  any  part  of  the  creation  of  God! 
The  strongest,  and  most  disinterested  affection,  is  here 
set  before  us.  Christ  died — and  died  for  the  ungod- 
ly. "  Even  while  we  were  enemies,  Christ  died  for 
us."     Aixl   the   holy  supper  was  instituted  in  com- 


On  the  Lord's  Supper,  341 

memoration  of  this  godlike  and  glorious  act.  While 
we  consider  the  design  of  Clirist's  meditorial  charac- 
ter and  death,  who  can  take  the  memorials  of  his  love, 
and  not  feel  his  obligation  to  love  his  Saviour  ?  Whose 
heart  will  not  burn,  like  that  of  the  two  disciples,  when 
he  thinks  on  these  things  ?  When  we  take  the  ele- 
ments in  this  ordinance,  we  handle  the  emblems  of 
Christ's  bitter  sufierings.  His  body  was  broken,  and 
his  blood  poured  out,  that  we  might  be  "  saved  from 
the  Avrath  to  come."  Surely  none  can  partake  of  these 
lively  emblems,  without  having  his  heart  sensibly  af- 
fected with  the  sufferings  they  represent,  unless  his 
heart  is  dead  to  God,  and  all  those  feelings  which  be- 
come his  situation  as  a  sinner.  The  affections  of  our 
hearts  will  be  ardent,  if  they  in  any  measure  coitcs- 
pond  with  the  love  pf  Christ,  and  our  obligations  to 

him. 

Here  we  may  observe,  that  several  particular  exer- 
cises of  heart  are  implied  in  remembering  Christ  in 
this  ordinance. 

1.  Faith,  comprehending  both  a  heart-affecting 
sense  of  his  excellency,  and  a  cheerful  reliance  on  his 
all-sufficiency.  In  the  holy  supper,  our  minds  are  di- 
rected to  a  person  of  transcendent  benevolence — "  The 
chiefest  among  ten  thousand"  and  one  "  altogether  love- 
ly." As  an  atoning  Saviour,  *'  he  is  able  to  save  un- 
to the  uttermost,  all  that  come  to  God  by  him."  When 
he  died,  he  laid  an  immoveable  foundation  for  the 
salvation  of  sinners,  both  honourable  to  God,  and  de- 
structive to  the  kingdom  of  satan.  "  By  that  one  of- 
fering, he  has  perfected  forever  them  that  are  sanctifi- 


342  On  ttie  Lord's  Supper. 

ed."  '  "  He  had  power  to  lay  down  his  life,"  and  w 
man  could  take  it  from,  him  without  his  permission. 
He  who  could,  with  his  word,  calm  the  raging  sea, 
and  compose  the  tumultuous  elements,  could  easily 
have  checked  the  rage  of  his  enemies.  "  How  then 
could  the  scriptures  have  been  fulfilled,"  and  the  mer- 
ciful designs  of  redemption  be  accomplished  ?  Though 
the  work  of  redemption  be  greater,  and  more  difficult 
than  the  wcwk  of  creation,  yet  we  are  presented  with  a 
Saviour,  in  whom  "  all  fulness  dwells  ;"  who  is  able 
to  "  finisli  tlie  work"  which  he  undertook.  In  this 
view,  Christ  is  an  object  of  entire  confidence  ;  and  wc 
should  attend  on  the  supper  of  the  Lord,  to  increase 
our  faith  in  his  atoning  blood. 

2.  We  should  remember  Christ  at  his  table,  in  the 
exercise  of  repentance  for  sin.  Our  affections  in  the 
view  of  his  cross,  would  be  very  unsuitable  without 
this..  For  here  the  odious  and  infinitely  malignant  na- 
ture of  sin  is  exhibited  in  the  most  impressive  maimer  ; 
and  our  vileness  and  desert  of  divine  wrath,  are  evident- 
ly set  before  us.  Sin  was  the  occasion  of  all  Christ's 
sorrow  ;  and  shall  we  not  then  loathe  ourselves  and  re- 
pent in  dust  and  ashes  ?  How  reasonable  that  we 
should  *'  look  on  him  whom  we  have  pierced,  and 
mourn  for  him,  as  one  mourneth  for  his  only  son,  and 
>)e  in  bitterness  for  him,  ^s  one  that  is  in  bitterness  for 
his  first  born."  Should  not  our  hearts  be  broken,  and 
forever  weaned  from  sin,  which  produced  such  dread- 
ful effects  ?  This  certainly  is  reasonable  ;  and  to  con- 
template the  death  of  Christ  in  the  celebration  of  his 
supper,  and  not  have  our  hearts  deeply  affected  with 


On  the  Lord's  Supper.  343 

the  vileness  of  all  sin,  and  with  our  own  in  particular,  is 
wholly  unsuitable  to  our  own  situation  as  sinners,  and 
the  nature  of  this  ordinance,  and  to  the  import  of  the 
precept  in  the  text. 

3.  Another  sentiment,  which  the"  holy  supper  is 
well  adapted  to  excite,  is  gratitude  to  Christ.  At  the 
table  of  the  Lord,  sorrow  and  joy  should  mingle.  Sor- 
row for  sin,  which  occasioned  such  sufferings  ;  joy  and 
gratitude  to  Christ  for  his  unparalleled  condescension 
in  drinking  that  bitter  cup,  which  was  prepared  for  th^ 
sinner,  for  opening  a  way  for  his  eternal  salvation.  We 
should  ever  remember,  that  we  are  utterly  unworthy 
of  such  a  favour,  and  for  sin  deserved  to  suffer  the 
penalty  of  the  holy  law  of  God.  It  was  not  because 
God  was  under  the  least  obligation  to  provide  a  Sa- 
viour, that  Christ  died.  Man,  while  innocent,  owed 
his  Maker  all  the  love  and  obedience  which  his  pow- 
ers could  reach.  He  was  not  then  profitable  to  God ; 
how  much  less  in  his  state  of  sin  ? 

We  should  remember  the  great  disparit}^  between 
the  Redeemer,  and  the  sinful  creature.  "  He  suffered 
the  just  for  the  unjust."  The  master  for  the  servant, 
the  king  for  the  subject,  the  Creator  for  the  creatiu-e. 
These  things  should  excite  us  to  thankful  rejoicing  in 
the  Lord  our  Saviour  ;  and  to  adopt  the  grateful  lan- 
guage of  the  pious  Psalmist^  "  What  shall  I  render 
unto  the  Lord  for  all  his  benefits  towards  me  ?  I  will 
take  the  cup  of  salvation,  and  call  upon  the  name  of 
the  Lord." 

And  I  would  further   observe,   that  a  believing, 
penitential  and  thankful  remembrance  of  Christ,  com- 


344  On  the  Lord's  Supper. 

prehends  sincere  and  ardent  love  to  him,  which  excites 
to  communion  with  him,  and  delight  in  his  word  and 
ordinances.  Hence  the  church  can  find  no  name  for 
Christ,  so  expressive  of  her  feelings,  as  "  him,  whom 
her  soul  loveth." 

These  are  the  principal  things  implied  in  receiving 
the  supper  of  the  Lord  "  in  remembrance  of  him." 
We  designed 

II.  To  reply  to  some  objections,  or  difficulties 
which  may  exist  in  the  minds  of  some. 

They  say,  "  the  supper  of  the  Lord  is  a  solemn 
ordinance,  and  requires  such  a  profession  as  none  can 
consistently  make,  but  true  christians  ;  and  I  have  not 
that  evidence  that  I  am  a  friend  to  Christ,  and  can- 
not make  the  profession,  and  I  am  afraid  to  come  least 
I  should  "  eat  and  drink  judgment  to  myself." 

This  excuse  is  doubtless  made  by  different  char- 
acters, and  from  different  motives.  I  doubt  not,  but 
it  has  been  made  with  an  aching  heart — anxious  to 
know  duty,  and  fearing  to  act  the  odious  part  of  the 
hypocrite.  While  others,  probably,  make  it  to  get 
rid  of  a  duty,  which  to  them  is  disagreeable.  The  ob- 
jection however  deserves  particular  attention.  Let  us 
consider  each  part  distinctly. 

It  is  true  indeed,  that  making  a  profession,  and 
coming  to  the  Lord's  -table  are  solemn  transactions. 
Nothing  we  do  in  life  requires  a  more  conscientious 
and  upright  mind.  And  suppose,  that  you,  who 
make  this  objection,  have  no  proper  regard  for 
Christ,  and  his  commands ;  in  this  case,  you  are,  it 
must  be  confessed,  unprepared  for  this  solemn  duty. 


On  the  Lord's  Supper,  345 

But  it  Is  true  also,  that  if  you  are  really  unprepared  for 
this  ordinance,  you  are  unprepai'ed  to  obey  every  oth- 
er command ;  for  no  other  qualifications  are  necessary 
to  render  you  acceptable  at  the  table  of  the  Lord,  than 
in  the  performance  of  any  duty  required  of  you  in  the 
whole  book  of  God.  If  you  are  unprepared  for  the 
Lord's  table,  you  are  unprepared  to  pray  acceptably  ; 
to  sing  the  praises  of  God  acceptably ;  you  are  un- 
prepared for  death ;  unprepared  for  heaven ;  you 
are  liable  every  moment  to  sink  into  eternal  ruin. 
Your  situation  is  dangerous  beyond  all  description  ; 
and  you  have  the  greatest  reason  to  inquire,  with  the 
utmost  solicitude,  "  wherewith  shall  I  come  before  the 
Lord;"  or  to  say  with  the  convicted  jailor,  "what 
shall  I  do  to  be  saved."  You  are  indeed,  unqualified 
to  do  this  in  remembrance  of  Christ.  You  are  unpre- 
pared to  meet  him  at  his  tribunal ;  and  how  soon,  you 
may  be  called  to  this,  God  only  knows.  Be  therefore 
persuaded  to  consider  your  case,  and  make  speedy 
preparation  for  both. 

But  if  there  be  any  present,  who  ai'e  tremblingly 
anxious,  with  respect  to  their  duty  in  this  case ;  who 
realize  the  nature  and  importance  of  the  duty  enjoined 
in  the  text,  who  dare  not  say,  they  have  no  friendship 
to  Christ ;  and  yet  are  filled  with  fears,  that  all  their 
hopes  are  vain,  and  therefore  think  it  unsafe  to  profess 
Christ,  until  they  have  clear  evidence  of  their  cordial 
friendship  to  him ;  to  such  it  may  be  observed,  that 
full  assurance  of  faith  is  no  more  made  a  term  of  com- 
munion, and  acceptance  with  God,  than  perfect  holi- 
ness.     Christ  accepts    the  smallest    degree  of   true 

45 


346  On  the  Lom*i' Mpper, 

friendship  to  him,  therefore  the  least  degree  of  pre- 
ponderating evidence,  that  you  love  Christ,  and  wish 
to  honour  him,  ought  to  encourage  you  to  attend  on 
the  supper  of  the  Lord.     If  you  are  indeed  fearful  of 
dishonouring  Christ,  it  is  a  hopeful  evidence  that  you 
have  a  spirit  of  friendship  to  his  cause  ;  and  this  ought 
rather  to  embolden,  than  discourage  you.     Have  you 
not  greater  reason  to  expect  to  be  accepted  in  going 
forw^ard,  than  in  remaining  in  your  present  state  of  neg- 
lect ?  "  By  waiting  on  the  Lord,"  have  you  not  reason 
to  hope,  "  that  you  shall  renew  your  strength  ?"    In 
what  way  are  you  to  gain  evidence  that  you  love  Christ? 
By  neglecting  duty,  or  performing  it?  If  you  tremble  at 
the  threatenings  against  unworthy  communicants,  have 
you  not  equal  reason  to  fear  the  doom  of  that  servant 
"  who  prepared  not  himself  to  do  the  will  of  his  Lord  ?" 
If  Christ  will  say  to  some  who  call  him.  Lord,  Lord, 
Depart  from  me  for  I  never  knew  you  ;  will  not  those, 
who  never  professed  "  to  obey  the  gospel  of  our  Lord 
Jesus  Christ,  be  punished  with  everlasting  destruction 
from  the  presence  of  the  Lord,  and  from  the  glory  of 
his  power?"  Where  then  is  your  safety  in  neglecting 
this  duty  ?  Are  you  desirous  of  remaining  in  a  situa- 
tion, where  you  hope  to  sin  at  the  least  expense  ?  You 
"  know  your  master*s  will,  and  if  you  do  it  not,  neith- 
er prepare  yourself  to  do  it,  you  will  be  beaten  with 
many  stripes."     Therefore  expect  no  safety  on  this 
ground.     The  great  design  of  the  bible  is  to  point  out 
the  way  of  duty  and  safety,  not  how  and  where,  men 
may  sin  with  the  least  guilt. 


0?i  the  Lord's  Supper.  347 

Suppose  you  cannot  say  with  tlie  confidence  of 
Peter,  "  Lord  thou  knowest  all  things,  thou  knovvest 
that  I  love  thee,"  yet  upon  careful  examination,  if  you 
find  preponderating  evidence,  that  you  love  the  honour 
of  Christ,  and  the  interest  of  his  kingdom,  you  ought 
to  profess  it,  and  remember  Christ  in  this  institution. 

The  low  and  declining  state  of  Zion  in  this  place, 
should  awaken  your  attention  to  her  interest.  The 
professed  friends  of  Clirist  in  this  pl;ace,  l^aye  been 
called  away  in  rapid  succession,  and  it  is  wit!)  you  to 
determine  whether  their  places  shall  be  filljCfi  or  not, 
and  the  name  of  Christ  be  kept  here  in  remembrance. 
You  will  consider  that  the  cause  of  Christ  here,  calls 
loudly  upon  you  to  afford  a  friendly  hand  in  building 
the  walls  of  Zion,  by  appearing  for  Christ,  against 
evil  doers.  You  well  remember,  that  woe  which  is 
pronounced  against  those  "  who  are  at  ease  in  Zion," 
and  "  who  are  not  grieved  for  the  affliction  of  Joseph," 
or  the  visible  church  of  Christ.  Be  then  persuaded, 
if  you  have  any  regard  for  the  honour  of  Christ,  to  re- 
alize the  impoi'tance  of  openly  and  steadfastly  espous- 
ing the  expiring  cause  of  Christ  in  this  place ;  and 
while  the  open  enemies  of  the  cross,  are  longing  to  see 
the  end  of  gospel  institutions,  are  seeking  for  ob- 
jections and  stumbling  blocks,  and  are  glad  when  the 
cause  of  Christ  is  betrayed  by  the  miscarraiges  of  those 
who  profess  to  be  his  friends,  as  the  Jews  were,  when 
Christ  was  betrayed  by  Judas;  and  while  some  are 
falling  away,  and  others  rejoicing  tlius  to  see  Zion  laid 
waste  ;  while  every  thing  which  should  be  dear  to  }'ou 
so  rloudly  calls,  be  convinced  of  the  importance  of  jour 


348  On  the  Lord's  Supper, 

coming  to  a  decisive  determination  in  this  matter,  and 
like  Joshua  resolve,  that  you  "  will  serve  the  Lord." 

Remember,  you  must  not  come  to  this  ordinance 
unprepared,  neither  must  you  stay  away.  In  Jesus; 
Christ,  there  is  safety  for  the  sinner,  but  destruction 
and  misery  await  him  every  where  else. 

This  subject  will  be  closed  by  an  address  to  pro- 
fessors and  non-professors. 

''  -^^l.  Let  professors  be  admonished  to  attend  upon 
this  holy  ordinance  according  to  its  divine  import. 
Remember,  that  your  profession  is  an  acknowledgment, 
that  "  you  are  bought  with  a  price  ;  not  with  corrupti- 
ble things,  such  as  silver  and  gold,  but  with  the  precious 
blood  of  Christ."  You  are  therefore  bound  "  to  glo- 
rify God  ill  your  bodies,  and  with  your  spirits  which 
are  his."  O  be  careful  so  to  live,  that  it  may  appear, 
that  Christ  is  precious  to  you,  "  as  he  is  to  every  one 
that  believes."  This  will  render  your  profession  hon- 
ourable in  the  view  of  the  world,  and  Christ  will  be 
honoured  in  the  house  of  his  professed  friends.  True 
love  to  Christ  will  render  his  ordinances,  and  his  memo- 
ry precious  to  you.  This  will  make  you  a  ^\'elcome 
guest  at  his  table,  and  render  this  ordinance  both  profit- 
able and  pleasant  to  you.  Friendship  to  Christ  will 
assure  you  of  his  gracious  presence,  whenever  you  as- 
semble at  his  table.  He  has  declared,  that  he  will  be 
in  the  midst  of  those  who  meet  together  in  his  name. 
In  the  exercise  of  friendship  to  Christ,  you  may  ex- 
pect to  hear  him  whisper  to  your  hearts  in  the  melting 
language  of  love,  saying,  "  Eat  O  fiiends,  drink,  yea 
drink  abundantly  O  beloved."    By  remembering  him 


On  the  Lord^s  Supper.  /      349 

in  his  ordinances  with  a  friendly  heart,  you  will  be 
more  and  more  prepared  to  meet  him,  "  when  he  shall 
appear  the  second  time  without  sin  unto  salvation,  to 
all  them  who  wait  for  his  appearance."  You  will  then 
receive  a  joyful  welcome  into  the  blessed  society  above, 
where  you  shall  have  no  more  need  of  such  memori- 
als of  the  love  of  Christ,  but  shall  be  with  him,  and 
forever  enjoy  the  fruits  of  his  sufferings  in  "  an  ex- 
ceeding and  eternal  weight  of  glory. 

But  remember,  that  the  mere  outward  form  and 
profession  of  religion  will  not  ensure  these  happy  fruits 
of  Christ's  death.  Calling  Christ,  Lord,  Lord,  or 
making  the  highest  professions,  will  avail  nothing  with- 
out rqfd  love  to  him  in  heart.  It  is  real  friendship  to 
Christ,  which  unites  the  heart  to  him,  and  which 
through  grace,  gives  a  title  to  the  glorious  benefits  of 
his  sufferings  and  death.  By  a  sympathetic  heart,  you 
must  be  made  partakers  of  Christ's  humiliation,  in  or- 
der to  become  partakers  of  his  exaltation.  "  If  you 
suffer  with  him,"  in  this  way  now,  *'  you  shall  also 
reign  with  him." 

2.  Let  non-professors  be  admonished,  by  this  sub- 
ject, of  their  duty.  If  Christ  has  instituted  the  sup- 
per to  perpetuate  the  memory  of  his  love,  death  and 
sufferings  ;  and  you  need,  and  are  in  fact  daily  reaping 
the  benefits  of  his  death  in  ten  thousand  common  fa- 
vours ;  and  over  and  above  all  these,  you  have  salva- 
sion  offered  to  you,  through  his  atoning  blood,  are 
you  under  no  obligations  to  Christ?  How  can  you  ex- 
cuse yourselves  in  neglecting  so  reasonable,  so  plain  a 
duty  ?  Christ  has  already  done  great  things  for  you  ; 


350  On  the  Lord's  Supper. 

and  you  doubtless  hope  that  he  will  still  do  greater, 
and  bring  you  to  heaven  at  last ;  and  can  you  be  un- 
grateful ?  Can  you  forget  his  death  ?  Can  you,  from 
one  season  of  communion  to  another,  turn  your  backs 
on  this  melting  expression  of  his  love,  and  contract  no 
guilt ;  discover  no  ingratitude,  no  wickedness  ?  Let 
conscience  decide  this  question. 

You  may  perhaps  say,  that  some  who  profess  Christ 
before  men,  give  the  world  reason  to  believe  they  are 
hypocrites,  and  instead  of  honouring,  do  but  dishon- 
our him  by  a  profession.  It  must  be  acknowledged, 
that  this  is  a  melancholy  flict.  But  does  this  make 
your  obligations  to  Christ  one  degree  less  ?  Ought  this 
ever  to  come  into  your  consideration,  as  an  ol^ection 
to  duty  ?  Ought  it  not  rather  to  be  considered  as  a  rea- 
son, why  you  should,  by  a  christian  profession  and  life, 
heal  the  bleeding  cause  of  Christ  ?  Ought  you  not  to 
show  the  world  the  inconsistency  of  their  conduct,  by 
a  sincere  and  hearty  adherence  to  the  doctrines  and 
duties  of  Christ  ?  The  death  of  Christ  is  as  deserving 
of  your  remembrance,  according  to  his  appointment, 
as  it  would  have  been,  had  all  the  world  beside  ever 
been  the  professed  followers  of  Christ,  and  acted  up 
to  their  profession.  The  sincerity  or  hypocrisy  of 
others,  alters  not  the  nature,  nor  importance  of  duty. 
The  only  question,  in  this  case,  with  you  is  this,  does 
Christ  require  me  to  remember  his  death  with  love 
and  gratitude?  Joshua  determined,  whatever  others 
did,  "  he  and  his  house  would  serve  the  Lord."  Be- 
cause  other  nations  and  families  worshipped  idols,  would 


On  the  Lord's  Suppea'.  351 

he  have  been  excusable  in  withholding  his  love  and 
service  from  the  God  of  Israel. 

Consider  only  one  passage  of  scripture  ;  "  whoso- 
ever therefore  shall  confess  me  before  men"  with  sincer- 
ity, "  him  will  I  confess  before  my  father  and  his  holy 
angels."  Is  not  this  an  encouragement  ?  Has  it  not  the 
force  of  a  thousand  arguments  ?  You  will  remember 
what  Christ  has  subjoined  to  this  promise  ;  "  whoso- 
ever tlierefore  shall  be  ashamed  of  me  and  of  my  words, 
of  him  shall  the  Son  of  man  be  ashamed,  when  he 
shall  come  in  his  own  glory,  and  in  the  glory  of  his 
fiither  and  of  the  holy  angels." 


„.•  \'!f^^:jni%:!%-it^MJ- . 


SERMON  XXIL 


THE  BLESSEDNESS  OF  DYING  IN  THE  LORD. 


REVELATIONS,  xiv.  13. 

^nd  I  heard  a  voice  from  heaven^  saying  unto  me, 
JVrite,  Blessed  are  the  dead  who  die  in  the  Lord. 

Jlt  is  a  common  thing  to  call  this  and  the  other  per- 
son happy  while  living  and  enjoying  an  abundance  of 
the  good  things  of  this  world.  But  here  the  inspired 
author  of  this  book  informs  us,  that  he  was  directed 
by  a  voice  from  heaven,  the  abode  of  truth  and  holiness, 
to  write  the  dead  happy.  Not  indeed  all  who  die,  but 
a  particular  class,  or  description  of  the  dead,  "  Bless- 
ed are  the  dead  who  die  in  the  Lord."  These  words 
very  naturally  lead  to  two  inquiries,  which  are  of  great 
importance  to  us  who  are  soon  to  become  the  prey  of 
death.  If  there  be  any  thing  which  will  render  us 
blessed,  how  important  is  that  to  every  child  of  Adam ! 
Our 

I.  Inquiry  is  what  is  meant  by  dying  in  the  Lord, 

II.  Why  such  as  die  in  the  Lord  are  pronounced 
blessed. 


The  Blessedness  of  Dying  in  the  Lord.       353 

I.  What  is  meant  by  dying  in  the  Lord.  Under 
this  head,  I  shall  notice  a  number  of  particulars. 

1.  In  these  words  it  is  taken  for  granted  that  there 
are  those  who  die  in  the  Lord.  Whatever  is  to  be  un- 
derstood by  dying  in  the  Lord,  it  is  plainly  implied  in 
the  text,  that  there  are  those  who  die  in  him  and  are 
blessed. 

2.  Dying  in  the  Lord  is  the  very  circumstance 
which  constitutes  them  blessed.  To  die  in  him,  is  a 
State  essentially  necessary  in  order  to  die  happy.  And 
this  blessedness  is,  in  the  text,  restricted  to  those  "  who 
die  in  the  Lord."  If  all  who  die  be  entitled  to  this 
blessedness,  there  would  be  no  propriety  in  limiting 
this  blessing  to  those  who  die  in  the  Lord.  Or  if  dy- 
ing in  the  Lord,  was  a  state  common  to  all  who  die, 
the  mode  of  expression  must  appear  equally  improper ; 
evidently  tending  to  hold  up  a  needless  distinction, 
where,  in  fact,  there  is  none.  That  there  are  those 
who  die  in  the  Lord  and  are  blessed,  and  that  there  are 
others  who  do  not  die  in  the  Lord,  are  truths  lying  on 
every  page  of  revelation,  and  generally  admitted  by 
those  who  receive  the  gospel  as  the  word  of  God.  Yet 
while  these  solemn  truths  are  admitted,  we  have  great 
reason  to  fear,  that  they  are  realized  but  by  few.  Were 
they  realized,  might  we  not  expect  a  more  general  in- 
quiry, what  is  implied  in  dying  in  the  Lord,  and  more 
concern  and  engagedness  to  secure  this  blessedness  ? 
But  it  is  natural  to  ^'-  the  fool  who  saith  in  his  heart 
there  is  no  God,"  to  say  there  is  no  such  thing  as  re- 
ligion, and  to  live  and  act,  as  if  he  had  nothing  to  hope 
■from  it,  nor  to  fear  from  the  want  of  it.     But  listen  to 

46 


354       I'he  Blessed?iess  of  Dying  in  the  Lor^. 

this  voice  from  heaven,  which  assures  you  of  the  re* 
ajity  of  both.  1  now  -  proceed  to  show  particularly 
what  is'implied  in  "  dying  in  the  Lord." 

It  is  well  known  to  every  one,  in  any  measure  ac- 
quainted with  the  scriptures,  that  Lord  is  a  title  fre- 
quently given  to  Clirist.  It  is  said,  "  that  all  power 
is  given  to  Christ  that  he  might  be  Lord  both  of  the 
dead  and  of  the  living  ;*'  "  That  every  tongue  shall 
confess  him  to  be  Lord;"  and  we  read  of  "  being  in 
Christ;"  "  of  the  dead  in  Christ,"  all  which  expres- 
sions make  it  natural  to  understand  the  term,  Lord  in 
the  text,  as  having  a  particular  reference  to  Christ. 
And  when  the  dead  in  the  Lord  are  spoken  of,  it  is 
natural  to  understand  the  same  by  it,  as  when  we  read 
of  the  dead  in  Christ  ;  and  being  in  the  Lord  at 
death,  the  same  as ,  being  in  Christ.  And  thus  it 
is  generally  understood,  and  doubtless  justly.  What,, 
then  is  it  to  die  in  Christ  ?  This,  as  already  observed, 
is  the  same  t|iing  as  being  in  Christ  when  we  die  ;  and 
no  man  is  in  Christ  at  death,  unless  he  was  so  in  life. 
Being  in  Christ  then  implies  a  change  in  the  temper 
and  feelings  of  the  heart.  Mankind  are  not  naturally, 
in  the  sense  of  scripture,  in  Christ,  and  cannot  die  in 
him  without  a  change  in  their  state.  The  Apostle  there- 
fore expressly  informs  us,  that  "  if  any  man  be  hi 
Christ,  he  is  a  new  creature,"  but  no  man  can  be 
properly  called  a  new  creature,  nor  can  it  be  affirmed 
of  him,  "  that  old  things  are  passed  away,  and  that  all 
things  are  become  Yiew,"  when  his  temper  of  heart,  his 
views,  and  his  tenor  of  life  are  unchanged.  Thej 
therefore,  who  are  nqt  thus  changed,  are  not  new  crea- 


The  Blessedness  of  Di/ing  in  the  Lord.       355 

tures,  nor  are  they  in  Christ,  in  the  scriptural  meaning, 
whether  hving  or  dying.  And  it  is  well  known,  that  be- 
ing new  creatures,  believing  in  Christ,  being  in  Christ, 
and  being  bom  again,  are  all  used  to  express  the  cliristian 
character,  in  distinction  from  those  who  are  not  chris- 
tians. The  christian  is  called  "a  follower  of  Christ," 
whose  spirit,  he  imbides,  whose  example  he  imi- 
tates, and  by  whose  laws  he  is  governed.  While  there 
are  others,  who  in  the  course  of  their  lives,  are  actuated 
by  a  different  spirit,  who  really  are,  and  who  really  act 
in  opposition  to  his  laws  and  example.  The  Apostle 
tells  us,  '^  that  he  who  loveth  is  bom  of  God,  and 
that  he  dv/elleth  in  God,  and  God  in  him."  The 
truth  contained  in  these  words  is,  that  a  spirit  of  divine 
love  dwells  in  saints,  by  which  they  are  united  to  God. 
Living  in  the  exercise  of  this  temper,  is  hving  in  Christ, 
and  dying  in  possession  of  the  same,  is  dying  in  Christ 
in  the  sense  of  the  text.  Let  it  then  be  remembered, 
that  dying  in  Christ  is  the  consequence  of  living  in  him. 
A  change  of  heart,  a  change  from  sin  to  holiness,  is 
essential  to  dying  in  the  Lord.  Let  no  man  then  ex- 
pect this  blessedness  without  holmess.  This  Avill  bring 
us  to  our 

IL  Inquiry-,  which  is,  why  such  arc  pronounced 
blessed.  They  who  live  in  Christ,  are  happy  aboA^e 
others  in  a  variety  of  respects ;  but  at  death  they  are 
blessed  in  an  emphatical  sense.  Li  life  they  are  bless- 
ed above  others,  in  having  their  hearts  reconciled  to 
God,  to  his  government,  to  the  dispensations  of  his  prov- 
idence towai-d  them  and  theirs.  They  derive  much 
satisfaction  from  contemplating  the  works  of  God; 


356       TTie  Blessedness  of  Dying  in  the  Lord. 

from  seeing  the  evidences  of  his  being,  and  the  dis- 
plays of  his  perfections  in  creation.  The  moral  gov- 
ernment of  God  over  his  creatures,  is  a  srtitiment, 
which  inspires  their  mind  with  joy  and  gratitude.  While 
the  consideration,  that  an  infinitely  holy  and  just  being, 
is  at  the  head  of  the  universe,  as  the  Lord  and  govern- 
or of  all  things,  gives  pain  to  the  sinner.  The  pious 
man  meditates  with  pleasure  upon  the  law  of  God,  and 
he  derives  great  comfort  from  the  promises  of  God. 
But  the  precepts  of  the  law  are  disagreeable  to  the  wick- 
ed, because  they  require  that  of  him  in  which  he  has 
no  pleasure,  and  forbid  that  m  which  he  delights.  In 
the  gospel,  there  are  great  and  precious  promises ;  but 
they  are  all  made  to  the  righteous,  and  none  other  can 
deri\  e  support  and  encouragement  from'them.  These 
are  indeed  blessings,  which  belong  to  christians  in  life  ; 
and  I  have  made  these  observations  to  show,  that  there 
is  not  only  a  difference  between  the  characters  of  saints 
and  sinners,  but  that  saints  have  many  advantages,  over 
sinners  even  in  this  life,  for  happiness.  And  indeed  these 
are  not  small  advantages.  They  afford  to  pious  men 
more  peace  and  enjoyment,  than  all  the  world  can  give 
without  them.  These  consolations  are  granted  in  this 
life,  for  the  support  of  believers,  while  passing  through 
this  state  of  darkness  and  imperfection.  Like  the 
manna  which  fell  from  heaven,  and  the  waters  which 
flowed  from  the  rock  ;  both  were  given  for  the  support 
of  Israel  in  the  wilderness,  and  both  ceased  when  they 
reached  the  promised  land.  So  the  hope  on  which  the 
believer  now  lives,  which  is  now  his  anchor  amidst 
the  storms  and  convulsions  of  this  world,  will  then  ter- 


The  Blessedness  on  Dying  in  the  Lord.       357 

minate  in  possession.  His  faith,  by  which  he  has  liv- 
ed, and  brought  "  distant  prospects  home,"  will  be 
converted  into  sight.  These  are  blessings,  by  which 
the  friends  of  God,  and  the  Redeemer,  are  distinguish- 
ed from  sinners  in  this  world.  They  are  of  an  inward 
and  invisible  nature ;  and  therefore  christians  are  not 
distinguished  from  sinners,  in  the  eyes  of  the  world  by 
them.  Their  joys  are  of  that  nature,  "  that  a  stranger 
intermeddleth  not  with  them."  But  in  many  respects 
saints  and  sinners  in  this  life  fare  alike.  Both  have 
afflictions,  and  share  in  the  calamities  of  this  world. 
But  at  death  the  righteous  will  rest  from  their  labours, 
their  toils  and  sufferings  in  this  world,  and  "  their 
works"  of  faith,  love  and  obedience,  "will  follow 
them." 

They  who  die  in  the  Lord  ai'e  blessed  in  the  fol- 
lowing respects. 

1.  That  holy  character,  which  was  begun  in  this 
life,  is  then  completed  and  prepared  for  glory.  This 
is  an  event,  for  the  accomplishment  of  which,  all  the 
conduct  of  God  has  been  regulated.  God,  by  the  kind 
influence  of  his  Spirit,  has  laid  the  foundation  of  this 
completely  holy  character  in  this  world.  This  holiness 
of  heart  has  ever  been  increasing  by  the  gracious  in- 
fluence of  the  same  Spirit.  To  form  this  complete 
character,  God  furnished  the  saint  with  all  those  in- 
structions, means  of  knowledge  and  spiritual  im- 
provement, which  are  adapted  "  to  make  the  man  of 
God  perfect."  God  hath  given  him  his  holy  word, 
"  to  be  a  light  to  his  feet  and  a  lamp  to  his  paths." 
He  has  revealed  unto  him  the  nature  and  employment 


358       The  Blessedness  of  Dying  ^«  the  Lord. 

of  th?it  heaven  to  wliicli  he  is  travelling.  He  has  fav- 
oured him  with  those  institutions,  which  bring  into 
view  his  dependance  on,  and  his  obligations  to  the 
Lord  Jesus  Christ,  with  a  design  to  complete  that 
character,  which  has  been  begun  by  implanting 
holiness  in  his  heart.  This  is  that  holiness,  which 
"  like  a  well  of  living  water,  is  springing  up  to  ev- 
erlasting life."  And  the  gracious  influence  of  God, 
like  rain  upon  the  grass,  is  continually  bringing  this 
holiness  to  perfection.  His  path,  his  character  con- 
tinues "  to  shine  brighter  and  brighter  unto  the  per- 
fect day."  This  holy  character  is,  in  no  saint  com- 
pleted in  this  life.  "  By  patient  continuance  in  well 
doing,  he  is  seeking  for  glory,  honour  and  immortali- 
ty." And  by  being  "  faithful  unto  death,"  he  is 
crowned  with  eternal  life.  God  has  wisely  fixed  the 
day  of  his  trial,  in  which  he  must  labour  with  his  body 
of  sin,  and  groan  under  the  weight  of  his  spiritual  bur- 
dens. Most  gradually  is  he  gaining  the  victory  over 
his  enemies,  and  forming  that  completely  glorious  char- 
acter^ a  spiritual  conqueror ;  the  character  of  one  who 
conquers  not  kingdoms,  but  his  own  corruptions.  This 
character  he  is  continually  perfecting.  "  He  is  laying 
aside  every  weight ;  and  the  sin  which  doth  so  easily  be- 
set him,  and  running  with  patience  the  race  that  is  set  be- 
fore him."  He  is  now  "  perfecting  holiness  in  the  fear 
of  God."  The  smallest  degree  of  that  character, 
which  the  saint  is  forming,  is  lovely  in  the  sight  of 
God.  With  delight  docs  God  view  the  beginning 
and  increase  of  this  holy  character.  It  is  the  fair  blos- 
mm  of  that  fruit,  which  will  be  matured  at  death.    And 


The  Blessedness  of  Dying  in  the  Lord.       359 

the  fruitful  plant,  on  which  it  grows,  will  then  be  trans- 
planted into  the  pa!radise  of  God.  If  then  the  begin- 
ning and  increase  of  holiness  be  pleasant  in  the  sight  of 
Ood,  much  more  when  completed.  In  this  world,  the 
saint  is  an  imperfect  character.  Sin  and  holiness  are 
Contending  for  dominion  in  the  heart.  God  looks  with 
pleasure  on  the  spiritual  warrior,  and  in  his  sight  the 
day  is  blessed,  when  he  *'  shall  come  off  more  dian  a 
conqueror."  Then  sin  will  be  wholly  exterminated, 
and  perfect  holiness  fofever  reign  in  the  souL  When 
death  comes  to  close  his  state  of  trial,  this  perfect  char- 
acter will  commence.  How  blessed  that  period,  when 
the  once  lost  image  of  God,  shall  be  wholly  and  beau- 
tifully impressed  on  that  heart,  from  which  it  shall  nev- 
Jti  be  effaced,  but  continue  to  shine  with  increasing- 
lustre  in  eternity. 

2.  The  death  of  the  saint  is  blessed,  because  he 
then  returns  home  to  his  father's  house.  This  world 
is  not  his  home.  Still,  even  in  this  world,  he  is  not 
absent  from  the  Lord,  in  the  same  sense  in  which  the  sin- 
ner is.  The  sinner  is  far  from  God,  and  loves  that  distance 
well.  "  He  wanders,  and  loves  to  wander."  Though 
invited,  he  refuses  to  return.  "  He  has  loved  strangers 
and  after  them  he  will  go."  Not  so  the  saint;  his 
face  is  Zion-ward  ;  and  he  is  travelling  through  the  wil- 
derness, "  leaning  on  his  beloved."  Too  long  did  he 
feed  on  "  the  husks  which  the  swine  did  eat."  Pinch- 
ed with  hunger,  and  pale  with  famine,  he  iirose,  and 
is  now  returning  to  his  father.  He  is  no^v  ready  to 
confess  himself  "  a  stranger  and  pilgrim  on  the  eartli, 
and  is  seeking  a  city  which  hath  foundations,  whose 


360       The  Blessedness  of  Dying  in  the  Lord. 

builder  and  maker  is  God."  Though  far  from  his 
father's  house,  still  he  loves  it,  and  is  constantly  fed 
from  his  father's  table.  Still  he  is  in  a  foreign  land, 
but  travelling  homewards.  His  father  knows  he  is  in 
a  strange  land,  that  he  has  to  travel  there  many  years. 
For  the  mansions  of  his  father's  house  he  is  not  prepared, 
without  thus  travelling  and  acquiring  the  graces  of  his 
father's  court.  He  is  the  king's  son,  and  must  be  so 
disciplined  and  improved  as  to  become  his  father's 
court.  That  he  may  acquire  these  princely  virtues 
and  accomplishments,  he  is  sent  out  on  his  travels  in 
this  world.  He  is  furnished  with  instructions  from 
his  father,  how  to  conduct ;  what  should  be  the  great 
object  of  his  attention  and  pursuit ;  what  are  the  vir- 
tues and  accomplishments  which  it  concerns  him  to 
acquire.  To  travel  with  improvement,  he  must  al* 
ways  have  these  instructions  with  him,  and  frequently 
must  he  consult  them.  His  father  has  expressly  in- 
formed him,  that  he  cannot  receive  him  home,  until 
he  is  possessed  of  the  necessary  qualifications,  and 
therefore  he  entreats  him  to  improve  with  all  possible 
diligence  his  time  and  instructions.  His  travel  is 
short,  yet  supremely  important.  To  how  many  dan- 
gers and  temptations  is  he  exposed  on  his  way  ? 
Though  his  treasure  is  in  heaven  and  his  heart  much 
there,  yet  too  well  does  he  love  this  foreign  land  ;  too 
much  disposed  is  he  to  comply  with  the  manners  and 
customs  of  the  enemies  of  his  father's  kingdom.  With 
these  he  is  commanded,  by  his  father,  not  to  comply, 
as ,  disqualifying  him  to  live  and  reign  with  him. 
With  the  tendency  and  inclinations  of  his  heart,  his 


The  Blessedness  of  Dying  in  the  Lord.       361 

fiither  is  acquainted,  and  therefore  constantly  watches 
and  admonishes  him  of  his  danger  and  duty.  The 
danger  and  folly  of  setting  his  affections  on  the  country 
and  objects  through  which  he  is  passing,  are  pointed 
out  in  his  instructions.  With  ■  all  his  imperfections 
his  father  loves  him,  and  is  constantly  reminding  him 
of  his  relation  to,  and  interest  in  his  father's  kingdom. 
And  this,  with  design  to  animate  him  in  his  prepara- 
tion for  the  enjoyment  of  that  kingdom.  His  father 
has  wfisely  appointed  the  place,  circumstances  and 
duration  of  his  travel,  and  with  much  pleasure  antici- 
pates the  happy  period  when  his  travels,  in  this  foreign 
land  of  sin  and  danger,  shall  be  accomplished,  and  he 
kindly  admitted  to  the  everlasting  embrace  of  his  fath- 
er, in  those  mansions  "  prepared  for  him  before  the 
foundation  of  the  world."  The  saint  is  never  out  of 
danger  in  this  world.  As  a  traveller  he  is  passing 
through  an  enemy's  land,  and  is  constantly  exposed  to 
the  seduction  of  the  great  enemy  of  his  father's  king- 
dom, and  to  enter  those  paths  which  would  lead  him 
into  eternal  exile  from  his  father's  presence.  While 
from  his  father,  he  is  liable  to  dishonour  his  father,  and 
to  bring  up  an  evil  report  against  his  kingdom,  and  its 
subjects  ;  and  to  fix  his  father's  enemies  in  stronger  op- 
position. How  often  has  this  been  done  ?  Though  he 
does  nothing  with  this  design,  yet  in  his  travels,  he 
finds  many  disposed  to  misconstrue  and  indeed  inten- 
tionally to  misrepresent  his  words  and  conduct ;  so 
that  in  some  unguarded  moment,  he  undesignedly  in- 
jures that  interest,  which  of  all  others,  he  wishes  to  see 
honoured  and  advanced  in  the  land  through  which  he 
47 


362       The  Blessedness  of  Dying  in  the  Lord. 

is  passing.  In  the  land  of  his  pilgrimage,  he  meets 
many  objects  which  try  his  love  to  his  father,  and  his 
kingdom.  He  is  invited  and  urged  to  take  up  his 
abode  in  the  land ;  to  say  "  this  is  the  place  of  my  rest." 
All  the  inhabitants  of  the  country,  through  which  he 
travels,  are  satisfied  with  their  portion ;  pleased  with 
their  bondage ;  pleased  with  their  prince,  and  wish 
others  to  be  equally  satisfied.  The  saint  has  no  wish 
to  become  a  subject  with  them  ;  he  dislikes  the  lan- 
guage, the  manners  and  amusements  of  these  people. 
He  has  no  wish  to  become  one  of  their  number ;  to 
partake  their  pleasures,  nor  share  with  them  in  theh* 
inheritance.  Our  traveller  abhors  their  prince,  his 
policy  and  government ;  hates  the  despotism  by  which 
he  rules,  "  and  leads  them  captive  at  his  pleasure."  In 
short  our  traveller  dislikes  every  thing  which  belongs 
to  this  kingdom.  Every  thing  in  this  kingdom  is 
contrary  to  that  kingdom,  which  consists  in  "  righteous- 
ness, peace  and  joy  in  the  Holy  Ghost."  Hence  his 
his  father  has  commanded  him  "  to  have  no  fellowship 
with  the  unfruitful  works  of  darkness,  but  rather  to 
reprove  them."  How  important,  how  happy  the  day 
when  the  saint  shall  return  home  to  his  father's  house ! 
Had  you  a  beloved  son,  who  was  travelling  in  a  dis- 
tant land,  among  enemies  who  were  constantly  watch- 
ing his  steps  to  ensnare,  betray  and  ruin  him ;  some- 
times terrifying,  sometimes  flattering  and  persuading 
him  to  dwell  with  them,  to  disregard  his  father's  in- 
structions, to  forget  his  house  and  relation  to  him ; 
were  this  your  son,  how  anxious  would  you  be,  and 
ho\sr  happy  the  day  on  which  he  should  return  \ 


The  Blessedness  of  Dying  in  the  Lord.       3G3 

3.  We  may  exclaim,  "  blessed  are  the  dead,  who 
die  in  the  Lord,"  because  then  there  is  a  complete  ac- 
complishment of  all  God's  gracious  designs  in  the 
grand  scheme  of  redemption.  The  accomplishment 
of  some  great  and  benevolent  enterprize  must  give 
pleasure  and  satisfaction  to  every  good  mind  ;  and  the 
day  on  which  it  is  accomplished  may  be  called  bless- 
ed. We  may  rationally  suppose  that  the  creation  of 
the  universe,  the  complete  organization  of  all  its  parts, 
might  give  pleasure  to  the  mind  which  planned  and 
executed  it.  Hence  we  find,  when  this  magnificent 
building  was  finished,  God,  with  a  voice  of  satisfaction 
pronounced  it  all  "  very  good."  How  much  rational 
pleasure  might  that  man  enjoy,  who  by  much  labour 
and  constant  exertion,  has  given  liberty,  order  and  hap- 
piness to  a  whole  nation  !  To  redeem  one  fellow  crea- 
ture from  hard  and  cruel  servitude,  and  bestow  upon 
him  the  sweets  of  liberty  and  independence,  would  be 
a  luxury  to  a  benevolent  mind ;  and  how  blessed  the 
day  of  redemption  to  the  slave  !  How  much  more  im- 
portant is  the  arrival  of  one  rational,  immortal  soul  to 
heaven,  than  the  creation  of  the  world,  disconnected 
from  redemption.  The  period  of  death  is  the  accom- 
plishment of  all  God's  original  designs  in  redemption, 
as  they  respect  that  particular  saint.  He  is  one  of 
those  "  lively  stones"  which  compose  that  grand,  that 
glorious  building  of  God,  which  rests  on  Jesus  Christ 
as  the  corner  stone.  At  death,  the  saint  is  gathered 
in,  and  becomes  a  pillar  in  the  temple  of  his  God. 
Then  takes  place  the  accomplishment  of  Christ's  in- 
carnation, suft'erings,  death,  resunection,  ascension  and 


364        The  Blessedness  of  Dying  in  the  Lord. 

intercession,  so  far  as  they  respect  a  part  of  the  great 
whole.  All  these  are  the  golden  grades  by  which  the 
saint  ascends  the  abode  of  God ;  links  in  that  grand 
chain  which  secures  the  salvation  of  the  believer.  By 
this  he  is  upheld,  and  by  this  he  rises  to  his  father's 
right  hand.  In  death  the  design  of  all  these  import- 
ant transactions  is  fully  accomplished.  Then  all  the 
operations  of  God  in  providence,  and  his  communica- 
tions of  light  and  grace  terminate  in  one  luminous 
point,  form  one  grand  result ;  the  salvation  of  the  soul. 

Fair  fruit  indeed  is  the  saint  in  death,  growing,  yet 
fully  matured,  on  Clirist  the  tree  of  life.  Without 
such  fruit,  Christ  as  Mediator  would  not  appear  lovely 
and  beautiful.  His  sufferings  and  death  are  lovely  on- 
ly as  connected  with  the  eternal  happiness  of  his  peo- 
ple. When  some  grand  enterprize  is  so  far  accom- 
plished, as  that  the  projector  gathers  in  the  effects,  he 
is  pleased.  God  promised  his  Son,  should  he  "  make 
his  soul  an  offering  for  sin,  he  should  see  his  seed ; 
see  the  travail  of  his  soul  and  be  satisfied."  This  con- 
stituted doubtless,  an  essential  part  of  "  that  joy  which 
was  set  before  him,  for  which  he  endured  the  cross, 
despising  the  shame,  and  set  down  at  the  right  hand 
of  God." 

4.  The  saint  is  blessed  in  death,  because  then  he 
is  united  to  that  celestial  tlirong  who  join  in  singing 
praises  "  to  him  ^vho  sitteth  upon  the  throne,  and  unto 
the  Lamb  forever  and  ever."  God  merits  and  will 
forever  have  all  the  praise  of  the  saint's  salvation.  His 
hand  has  interposed,  and  brought  forward  a  system  of 
grace  founded  on  the  death  of  his  Son,  for  man's  redemjj- 


The  Blessedness  of  Dying  in  the  Lord.       2*65 

tion.  And  while  the  saint  enjoys  heaven,  he  will  be 
completely  sensible,  and  happy  beyond  all  conception  in 
feeling  that  all  the  glory  belongs  to  him  "who  loved 
him,  and  washed  him  from  his  sins  ill  his  own  blood." 
Then  will  commence  those  countless  ages  on  which 
he  will  look  forward  with  increasing  joy,  as  they  roll 
away.  At  death  he  launches  on  this  shoreless  ocean, 
which  will  be  as  serene  as  it  is  boundless.  We  now 
have  no  means  of  tracing  his  progress  on  this  unfath- 
omable deep.  We  can  only  say  in  the  language  of 
the  prophet,  "  Eye  hath  not  seen,  nor  ear  heard,  neith- 
er have  entered  into  the  heart  of  man,  the  things  which 
God  hath  prepared  for  them  that  love  him."  Was  it 
not  then  worthy  of  being  proclaimed  from  heaven, 
***  Blessed  are  the  dead  that  die  in  the  Lord." 
IMPROVEMENT. 

1.  If  the  death  of  the  saint  is  blessed,  then  we  have 
reason  to  congratulate  him  on  his  departure  from 
this  world.  In  many  points  of  view,  death  to  a  saint 
is  gloomy ;  but  in  every  essential  point,  it  is  happy 
and  joyful.  His  complete  discharge  from  sin ;  the 
perfection  of  his  holy  character ;  his  return  home  to 
his  father's  house ;  his  entrance  and  eternal  establish- 
ment in  glory,  are  consequences  following  his  departure, 
which  are  happy.  These  considerations  may  console 
us  under  the  loss  of  friends  who  are  Godly.  They 
"  enter  into  peace." 

2.  Let  these  considerations  reconcile  saints  to  death. 
Do  you  wish  to  be  perfectly  free  from  sin  ?  Then  be 
reconciled  to  death.  Is  the  period  joyful,  when  a 
Gbmpletely  holy  character  shall  be  yours  ?   Think  on 


366       The  Blessedness  of  Dying  in  the  Lord. 

death.  Do  you  wish  to  return  home  to  your  father's 
house ;  and  after  the  toils  of  the  wilderness,  to  set 
down  at  rest,  with  Abraham,  Isaac  and  Jacob  in  the 
kingdom  of  God  ?  Death  will  accomplish  this.  Why 
then  consider  him  as  your  enemy  ?  If  he  be  ah  enemy, 
he  is  a  conquered  one.  Christ  triumphed  oVer  him 
openly.  From  his  cold  embrace,  you  shall  ascend  to 
his  Father,  aiid  your  Father  ;  and  with  him  on  the  res- 
urrection morning,  sing  the  conqueror's  song,  "  O 
death,  where  is  thy  sting,  O  grave,  where  is  thy  vic- 
tory !" 

FLms. 


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DATE  DUE 

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4, 

GAYLORD 

PRINTED  IN  U.S.A. 

Pagp    79  *      ,•       .  ERRATA. 

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